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THE

GODS OF THE EGYPTIANS

LONDON

printed by gilbert and rivington, ltd.
st. John's house, clerkenwell, e.c.

AMEN-RA, the King of the Gods, the Lord of Heaven.

THE

GODS OF THE EGYPTIANS

STUDIES IN
EGYPTIAN MYTHOLOGY

E. A. WALLIS BUDGE, m.a., Litt.d., d.Litt., d.Lit.

KEEPER OF THE EGYPTIAN AND ASSYRIAN ANTIQUITIES
IN THE BRITISH MUSEUM

WITH 98 COLOURED PLATES
AND 131 ILLUSTRATIONS IN THE TEXT

VOLUME II.

CHICAGO
THE OPEN COURT PUBLISHING COMPANY

LONDON: METHUEN & CO.
1904

CONTENTS

CHAP. PAGE

I. Amen, and Amen-Ra, and the Triad of Thebes ... 1

II. Hapi, the God of the Nile 42

III. The Triad of Elephantine 49

IV. Aten, the God and Disk of the Sun 68

V. The Great Company of the Gods of Heliopolis ... 85

VI. Osiris 113

VII. Hymns to Osiris 148

VIII. Hymns to Osiris from the "Book of the Dead" . . 153

IX. Hymn to Osiris, — Hieroglyphic text with interlinear

transliteration and translation 162

X. The Names of Osiris 176

XI. Plutarch's Mythological History of Isis and Osiris . 186

XII. Asar-Hapi or Serapis . 195

XIII. Isis 202

XIV. The Sorrows of Isis 222

XV. Set and Nephthys 241

XVI. Anpu or Anubis 261

XVII. Cippi of Horus . ... 267

XVIII. Foreign Gods 275

XIX. Miscellaneous Gods : —

1. Gods of the Cubit 291

2. Gods of the Days of the Months .... 292

3. Gods of the Months 292

4. Gods of the Epagomenal Days 293

5. Gods of the Hours of the Day 294

PAGE

vi CONTENTS

Miscellaneous Gods (continued) : —

CHAP.

6. Gods of the Hours of the Night .... 294

7. Gods who watch behind Osiris-Serapis . . . 295

8. Gods of the Winds . ' 295

9. Gods of the Senses 296

10. The Soul-God 299

11. Gods and Goddesses of the Twelve Hours of the

Night 300

12. Gods and Goddesses of the Twelve Hours of the

Day 302

13. Gods of the Planets 302

14. The Dekans and their Gods ..... 304

15. Star-Gods behind Sothis and Orion .... 310

16. Star-Gods of the Southern and Northern Heavens 312

17. The Zodiac 312

18. Gods in the Tomb of Seti 1 317

19. Gods of the Days of the Month .... 320

20. Gods in the Theban Eecension of the " Book of

Dead " 323

XX. Sacred Animals and Birds, etc 345

Index . 385

LIST OF COLOURED PLATES

1. Amen-Ka, king of the gods

2. The goddess Apit

3. The god Amsu, or Min ....

4. Menthu, lord of Thebes ....

5. The goddess Mut . . . .

6. Ta-urt (Thoueris)

7. Khensu in Thebes, Nefer-hetep .

8. The dual god Khensu standing upon crocodiles

9. Nefer-hetep ......

10. The Nile-god Hapi

11. Khnemu fashioning a man upon a potter's table

12. The goddess Sati

13. The goddess Anqet .....

14. Heru-shefit, lord of Suten-henen

15. The goddess Anit

16. Ba-neb-Tatau, the Eam-god of Mendes

17. The god Shu . ....

18. The goddess Tefnut ....

19. Seb, the Erpa of the gods .

20. The god Shu raising up Nut from Seb, and the Boats

sailing over the body of Nut

21. The Lion-gods of Yesterday and To-day

22. Nut, the mother of the gods

23. Nut holding a table on which stands Harpocrates

24. Nut pouring out water from the sycamore tree

25. Osiris-Unnefer .....

26. The Sekhet-hetepu, or Elysian Fields

27. Osiris and Isis in a shrine .

28. Anubis ministering to Osiris on his bier

29. Ptah-Seker-Ausar ....

30. Seti I. addressing Osiris Khent-Amenti

31. The goddess Meskhenet

32. The Judgment Scene (five-fold plate)

33. The goddess Isis ....

34. Isis and Ptah-Seker-Ausar

TO FACE PAGE

Frontispiece
2

24
28
30
34
36
38
42
50
54
56
58
60
64
88
90
94

of the

Sun

96
98
102
104
106
114
120
130
132
136
138
142
144
202
206

Vlll

COLOURED PLATES

35. Isis in the Papyrus Swamps suckling Horus

36. Mersekert suckling Horus ....

37. Isis-Sept

38. The goddess Kennut

39. The goddess Menqet .

40. The dual-god Horus- Set . .-

41. Set and Horus pouring out " Life " over Seti I

42. The goddess Nephthys ....

43. Anubis, god of the dead

44. The deceased making offerings to Anubis .

45. The god Bes

46. Sebek-Ea '

47. The god An-Heru

48. The goddess Urt-Hekau ....

49. The goddess Serqet

TO FACE PAGE

. 208

. 210

. 212

. 214

. 220

. 242

. 248

. 254

. 262

. 264

. 286

. 354

. 357

. 362.

. 377

LIST OF ILLUSTRATIONS

9,
10
11
12
13,
14
15
32
33,
34,
35,
36.
37-
41.
42.
43.
44.
45.
46.
47.
48.
49.
50.
51-
88.
89.
90.
91.
92.
93.

Khu-en-Aten and his

sky-goddess Nut

Horus and Hekau presenting Amen-hetep III. to Amen-Ea

Amen-Ea, with his attributes . .....

Heru-sa-atef making offerings to Amen-Ea and his ram

Menthu giving life to Ptolemy Alexander .

Apet

The Beams of Aten illumining the names of
family ......

Amen-hetep IV. and his wife adoring Aten

Amen-hetep IV. seated on his throne beneath the Disk

Amen-hetep IV. and his wife and daughter

Seb and Nut

Shu supporting the boat of the Sun beneath the

Nut giving birth to the Sun

Nut

Seb and Nut
-31. The Eesurrection of Osiris

Osiris on his funeral bed .

Sepulchral stele ; the deceased adoring Osiris, Serapis, &c

Serapis .....

Eennut, lady of Aat .

The Seven Stars of the Great Bear
-40. Gods from the Metternich Stele

Qetesh, Min, and Anthat .

Anthat ....

Ashtoreth ....

Qetesh

Eeshpu ....

Bes playing a harp .

Head of Bes

Gods of the "Winds

The gods of the Senses

The gods of the Planets
87. The Dekans .

The Boat of Osiris, the oldest company of the g

The Star-gods near the North Pole

The Signs of the Zodiac

Portraits of seventy-four gods from the tomb of Seti I.

The gods of the fourteen days of the waxing moon

The gods of the fourteen days of the waning moon

ods, &c.

. 70

. 73

. 74

. 77

. 98

. 99

. 101

. 103

. 104
132-138

. 152

. 196

. 198

. 215

. 249

268-273

. 276

. 277

. 279

. 280

. 282

. 284

. 285

295, 296

. 297

. 303

304-308

. 311

. 313

. 315

318, 319

. 321

THE

GODS OF THE EGYPTIANS

CHAPTER I

AMEN AND AMEN-RA, (T — '«J, KING OF THE
GODS, AND THE TRIAD OF THEBES

AMONG the gods who were known to the Egyptians in
very early times were Amen and his consort Ament,
[I o (I /wwvv5 and their names are found in the Pyramid

Texts, e.g., Unas, line 558, where they are mentioned immediately
after the pair of gods Nau and Nen, ™~* M v\ 8 11 ® ,

and in connexion with the twin Lion-gods Shu and Tefnut, who
are described as the two gods who made their own bodies,1 and
with the goddess Temt, the female counterpart of Tern. It is
evident that even in the remote period of the Vth Dynasty Amen
and Ament were numbered among the primeval gods, if not as
gods in chief certainly as subsidiary forms of some of them, and
from the fact that they are mentioned immediately after the
deities of primeval matter, Nau and Nen, who we may consider
to be the equivalents of the watery abyss from which all things
sprang, and immediately before Temt and Shu and Tefnut, it
would seem that the writers or editors of the Pyramid Texts

II B

2 FORMS OF AMEN

assigned great antiquity to their existence. Of the attributes
ascribed to Amen in the Ancient Empire nothing is known, but,
if we accept the meaning "hidden" which is usually given to his
name, we must conclude that he was the personification of the
hidden and unknown creative power which was associated with
the primeval abyss gods in the creation of the world and all that
is in it. The word or root amen (I : , certainly means "what

7 AftAAAA Li

is hidden," " what is not seen," " what cannot be seen," and the
like, and this fact is proved by scores of examples which may be
collected from texts of all periods. In hymns to Amen Ave often
read that he is " hidden to his children," and " hidden to gods and
men," and it has been stated that these expressions only refer to
the "hiding," i.e., "setting" of the sun each evening, and that
they are only to be understood in a physical sense, and to mean
nothing more than the disappearance of the god Amen from the
sight of men at the close of day. Now, not only is the god himself
said to be " hidden," but his name also is " hidden," and his form,
or similitude, is said to be "unknown;" these statements show that
" hidden" when applied to Amen, the great god, has reference to
something more than the " sun which has disappeared below the
horizon," and that it indicates the god who cannot be seen with
mortal eyes, and who is invisible, as well as inscrutable, to gods as
well as men. In the times approaching the Ptolemaic period the
name Amen appears to have been connected with the root men
" to abide, to be permanent ; ' ' and one of the attributes

which were applied to him was that of eternal.

Amen is represented in five forms : — 1. As a man, when he
is seen seated on a throne, and holding in one hand the sceptre,
j , and in the other the symbol of " life ; " in this form he is one
of the nine deities who compose the company of the gods of Amen-
Ra, the other eight being Ament, Nu, Nut, Hehui, Hehet, Kekui,
Keket, and Hathor.1 2. As a man with the head of a frog, whilst
his female counterpart Ament has the head of a uraeus. 3. As a
man with the head of a uraeus, whilst his female counterpart has the
head of a cat. 4. As an ape. 5. As a lion couchant upon a pedestal,

1 See Lanzone, op. cit., pi. 12.

The Goddess APIT

later
article T, t

AMEN OF THEBES 3

Of the early history of the worship of Amen we know nothing, but
as far as the evidence before us goes it appears not to have been
very general, and in fact, the only centre of it of any importance
was the city of Thebes. Under the Xllth Dynasty we find that
a sanctuary and shrine were built in honour of Amen at Thebes
in the northern quarter of the city which was called Apt, f\ D Q ,
r © ; from this Avord, with the addition of the feminine
le Copts derived their name for the city Tape, T<\ne,
and from it also comes the common name " Thebes." Over Apt
the quarter of the city there presided a goddess also called Apt,
0 Q i who was either the personification of it, or a mere local
goddess to whom accident or design had given the same name as
the quarter ; it is, however, most probable that the goddess was
the spirit or personification of the place. In the reliefs on which
she is represented we see her in the form of a woman holding the
sceptre, J, and "life," -¥-, in her hands, and wearing upon her
head the disk and horns, \°y ' •> which rest upon £2, the hiero-
glyphic which has for its phonetic value Apt, and stands for the
name of the goddess. The disk and the horns prove that the
tutelary goddess of Thebes was a form of Hathor.

Up to the time of the Xllth Dynasty Amen was a god of no
more than local importance, but as soon as the princes of Thebes
had conquered their rival claimants to the sovereignty of Egypt,
and had succeeded in making their city a new capital of the
country their god Amen became a prominent god in Upper
Egypt, and it was probably under that dynasty that the attempt
was made to assign to him the proud position which was after-
wards claimed for him of " king of the gods." His sanctuary at
Karnak was at that time a comparatively small building, which
consisted of a shrine, with a few small chambers grouped about it
and a forecourt with a colonnade on two sides of it, and it remained,
practically, in this form until the rise to power of the kings of the
XVIIIth Dynasty. It is difficult to decide if the sanctuary of
Amen at Thebes was a new foundation in that city by the kings
of the Xllth Dynasty, or whether the site had been previously
occupied by a temple to the god ; the probability is that the god

4 PRIESTS OF AMEN

possessed a temple in Apt from the earliest times, and that all
that they did was to rebuild Amen's sanctuary. As soon as the
Theban princes became kings of Egypt their priests at once began
to declare that their god was not only another form of the great
creative Sun-god who had been worshipped for centuries at Annu,
or Heliopolis, in the North of Egypt, under the names of Ra,
Temu, Khepera, and Heru-khuti, but that all the attributes which
were ascribed to them were contained in him, and that he was
greater than they. And as Thebes had become the capital instead

Horns and Hekan presenting Amen-lietep III., when a babe, and bis double, to Amen-Ea,
lord of the thrones of Egypt, king of the gods.

of Memphis, it followed as a matter of course that all the
attributes of all the great gods of Memphis were contained in Amen
also. Thus by these means the priests of Amen succeeded in
making their god, both theologically and politically, the greatest
of the gods in the country.

Owing to the unsettled state of Egypt under the XHIth and
XlVth Dynasties, and under the rule of the Hyksos, pretensions of
this kind passed unchallenged, especially as they were supported
by arms, and by the end of the XVIIth Dynasty Amen had
attained to an almost unrivalled position among the gods of the

HYMN TO AMEN-RA 5

land. And when his royal devotees in this dynasty succeeded in
expelling the Hyksos from the land, and their successors the kings
of the XVIIIth Dynasty carried war and conquest into Palestine
and founded Egyptian cities there, the power and glory of Amen
their god, who had enabled them to carry out this difficult work of
successful invasion, became extraordinarily great. His priests
began by asserting his equality with the other great gods of the
old sanctuaries of Heliopolis, Memphis, Herakleopolis, and other
ancient cities, and finally they satisfied, or, at all events, attempted
to do so, all worshippers of every form of the Sun-god Ra by
adding his name to that of Amen, and thus forming a great god
who included within himself all the attributes of the primeval god
Amen and of Ra. The highest conception of Amen-Ra under the
XlXth and XXth Dynasties was that of an invisible creative
power which was the source of all life in heaven, and on the earth,
and in the great deep, and in the Underworld, and which made
itself manifest under the form of Ra. Nearly every attribute of
deity with which we are made familiar by the hymns to Ra was
ascribed to Amen after his union with Ra ; but the priests of Amen
were not content with claiming that their god was one of the greatest
of the deities of Egypt, for they proceeded to declare that there was
no other god like him, and that he was the greatest of them all.

The power and might ascribed to Amen-Ra are Avell described
in hymns which must be quoted in full. The first of these occurs
in the Papyrus of Hu-nefer (Brit. Mus., No. 9,901, sheet i.), where
it follows immediately after a hymn to Ra ; this papyrus was
written in the reign of Seti I., and it is interesting to observe that
the two gods are addressed separately, and that the hymn to Ra
precedes that to Amen-Ra. The text reads : — " Homage to thee,
" 0 Amen-Ra, Avho dost rest upon Maat ; as thou passest over the
" heavens every face seeth thee. Thou dost wax great as thy
" majesty doth advance, and thy rays [shine] upon all faces.
" Thou art unknown, and no tongue hath power to declare thy
" similitude ; only thou thyself [canst do this]. Thou art One,
" even as is he that bringeth the tend basket. Men praise thee in
" thy name, and they swear by thee, for thou art lord over them.
" Thou nearest with thine ears and thou seest with thine eyes.

6 HYMN TO AMEN-RA

" Millions of years have gone over the world, and I cannot tell the
' number of those through which thou hast passed. Thy heart
"hath decreed a day of happiness in thy name of 'Traveller.'
"Thou dost pass over and dost travel through untold spaces
" [requiring] millions and hundreds of thousands of years [to pass
" over] ; thou passest through them in peace, and thou steerest
" thy way across the watery abyss to the place which thou lovest ;
" this thou doest in one little moment of time, and then thou dost
" sink down and dost make an end of the hours." How far the
attributes ascribed to Amen-Ra in this hymn represent those
generally bestowed upon the god in the XlXth Dynasty is
unknown, but the points chiefly dwelt upon are the unity, and the
invisibility, and the long duration of the existence of the god ;
nothing is said about Amen-Ra being self-begotten and self-born,
or of his great creative powers, or of his defeat of the serpent-fiend
Nak, and it is quite clear that Hu-nefer drew a sharp distinction
between the attributes of the two gods.

The following hymn,1 which was probably written under the
XXth or XXIst Dynasty, well illustrates the growth of the power
both of Amen-Ra and of his priests : — " Praise be to Amen-Ra, the
" Bull in Annu, the chief of all the gods, the beautiful god, the
" beloved one, the giver of the life of all warmth to all beautiful
" cattle.2 Homage to thee, 0 Amen-Ra, lord of the thrones of the
" two lands, the governor of the Apts (i.e., Thebes, north and south),
" thou Bull of thy mother, who art chief in thy fields, whose steps are
" long, who art lord of the land of the South, who art lord of the
" Matchau peoples, and prince of Punt, and king of heaven, and first-
" born god of earth, and lord of things which exist, and stablisher of
" creation, yea, stablisher of all creation. Thou art One among the
" gods by reason of his seasons. Thou art the beautiful Bull of the
" company of the gods, thou art the chief of all the gods, thou art
" the lord of Maat, and the father of the gods, and the creator of

1 For the hieratic text see Mariette, Les Papyrus Hjgyptiens du Muse'e de
Boidaq, pll. 11-13 ; and a French version of the hymn is given by Grebaut, Hymne
a, Ammon-Ba, Paris, 1875.

The word nsed here for cattle is rnenmen, and a play is intended upon it and
the name Amen, who in his character of " bull of Annu " was the patron of cattle.

HYMN TO AMEN-RA

men and women, and the maker of animals, and the lord of
things which exist, and the producer of the staff of life (i.e.,
wheat and barley), and the maker of the herb of the field which
giveth life unto cattle. Thou art the beautiful Sekhem who wast
made (i.e., begotten) by Ptah, and the beautiful Child who art
beloved. The gods acclaim thee, 0 thou who art the maker of
things which are below and of things which are above. Thou
illuminest the two lands, and thou sailest over the sky in peace,
0 king of the South and North, Ra, whose word hath unfailing
effect, who art over the two lands, thou mighty one of two-fold
strength, thou lord of terror, thou Being above who makest the

Amen-Ea, with his attributes.

earth according to thine own designs. Thy devices are greater
and more numerous than those of any other god. The gods
rejoice in thy beauties, and they ascribe praise unto thee in the
great double house, and at thy risings in (or, from) the double house
of flame. The gods love the smell of thee when thou comest from
Punt (i.e., the spice land), thou eldest born of the dew, who
comest from the land of the Matchau peoples, thou Beautiful
Face, who comest from the Divine Land (Neter-ta). The gods
tremble at thy feet when they recognize thy majesty as their
lord, thou lord who art feared, thou Being of whom awe is great,
thou Being whose souls are mighty, who hast possession of

8 HYMN TO AMEN-RA

" crowns, who dost make offerings to be abundant, and who dost
" make divine food (tchefau).

" Adorations be to thee, 0 thou creator of the gods, who hast
u stretched out the heavens and made solid the earth. Thou art
" the untiring watcher, 0 Amsu-Amen (or Min-Amen), the lord of
" eternity, and maker of everlastingness, and to thee adorations
" are paid as the Governor of the Apts. Thou hast two horns
" which endure, and thine aspects are beautiful, and thou art the

u lord of the ureret crown (<=> ° Pa) , and thy double plumes are
" lofty, thy tiara is one of beauty, and thy White Crown M o n\
u is lofty. The goddess Mehen (™"5Pn), and the Uatcheti
u goddesses ("Hh Jk J)n, , i.e., Nekhebet and Uatchet), are about
" thy face, and the croAvns of the South and North Cy ) , and the
" Nemmes crown, and the helmet crown are thy adornments (?) in
" thy temple. Thy face is beautiful and thou receivest the Atef
" crown ( j2) ' anc^ thou art beloved of the South and the North ;
" thou receivest the crowns of the South and the North, and thou
" receivest the amesu sceptre (y ) , and thou art the lord of the
" makes sceptre (S) , and of the whip (or flail, J\) -1 Thou art
" the beautiful Prince, who risest like the sun with the White
" Crown, and thou art the lord of radiant light and the creator of
" brilliant rays. The gods ascribe praises unto thee, and he who
" loveth thee stretcheth out his two hands to thee. Thy flame maketh
" thine enemies to fall, and thine Eye overthroweth the Sebdu fiends,
" and it driveth its spear through the sky into the serpent-fiend
" Nak and maketh it to vomit that which it hath swallowed.

" Homage to thee, 0 Ra, thou lord of Maat, whose shrine is
" hidden, thou lord of the gods ; thou art Khepera in thy boat,
" and when thou didst speak the word the gods sprang into being.

1 In the text of Unas (1. 206 f.) we have, " O Unas, thou hast not departed
"as one dead, but as one living thou hast gone to sit upon the throne of Osiris.

" Thy sceptre db ( y J is in thy hand, and thou givest commands to the living, thy

" sceptre mekes ( ^|\ ^zz^ If) an(i ^7 sceptre nehbet (/vw™ 0 j ^ Q ) are in
" thy hands, and thou givest commands to those whose places are hidden."

The God AMSU.

HYMN TO AMEN-RA 9

"Thou art Temu, who didst create beings endowed with reason;
" thou makest the colour of the skin of one race to be different
" from that of another, but, however many may be the varieties of
" mankind, it is thou that makest them all to live. Thou nearest
" the prayer of him that is oppressed, thou art kind of heart unto
" him that calleth upon thee, thou deliverest him that is afraid
" from him that is violent of heart, and thou judgest between the
" strong and the weak. Thou art the lord of intelligence, and
" knowledge is that which proceedeth from thy mouth. The Nile
" cometh at thy will, and thou art the greatly beloved lord of the
" palm tree who makest mortals to live. Thou makest every work
" to proceed, thou workest in the sky, and thou makest to come
" into being the beauties of the daylight ; the gods rejoice in thy
" beauties, and their hearts live when they see thee. Hail, Ra,
" who art adored in the Apts, thou mighty one who risest in the

"shrine: 0 Ani (fl flfl ^)> tnou lord of the festival of the new

" moon, who makest the six days' festival and the festival of the
" last quarter of the moon. Hail, Prince, life, health, and strength,
" thou lord of all the gods, whose appearances are in the horizon,
" thou Governor of the ancestors of Aukert (i.e., the underworld),
" thy name is hidden from thy children in thy name ' Amen.'

" Hail to thee, 0 thou who art in peace, thou lord of joy of
" heart, thou crowned form, thou lord of the ureret crown, whose
" plumes are exalted, whose tiara is beautiful, whose White Crown
" is lofty, the gods love to look upon thee ; the crowns of the
" South and North are established upon thy brow. Beloved art
" thou as thou passest through the two lands, as thou sendest
" forth rays from thy two beautiful eyes. The dead are rapturous
" with delight when thou shinest. The cattle become languid
" when thou shinest in full strength ; beloved art thou when thou
" art in the southern sky, and thou art esteemed lovely when thou
" art in the northern sky. Thy beauties take possession of and
" carry away all hearts, and love for thee maketh all arms to relax,
" thy beautiful form maketh the hands to tremble, and all hearts
" melt at the sight of thee.

" Hail, thou Form who art One, thou creator of all things ;

10 HYMN TO AMEN-BA

" hail, thou Only One, thou maker of things which exist. Men
" came forth from thy two eyes, and the gods sprang into being
" as the issue of thy mouth. Thou makest the green 'herbs whereby
" cattle live, and the staff of life for the use of man. Thou makest
" the fish to live in the rivers, and the feathered fowl in the sky ;
" thou givest the breath of life to that which is in the egg, thou
" makest birds of every kind to live, and likewise the reptiles that
" creep and fly ; thou causest the rats to live in their holes, and
" the birds that are on every green tree. Hail to thee, 0 thou
" who hast made all these things, thou Only One ; thy might
" hath many forms. Thou watchest all men as they sleep, and
" thou seekest the good of thy brute creation. Hail, Amen, who
" dost establish all things, and who art Atmu and Harmachis, all
" people adore thee, saying, ' Praise be to thee because of thy
" ' resting among us ; homage to thee because thou hast created
" ' us.' All creatures say, ' Hail to thee ' ! and all lands praise
" thee ; from the height of the sky, to the breadth of the earth,
" and to the depths of the sea thou art praised. The gods bow
" down before thy majesty to exalt the Will of their Creator ; they
" rejoice when they meet their begetter, and say to thee, ' Come
" ' in peace, 0 father of the fathers of all the gods, who hast spread
" ' out the sky, and hast founded the earth, maker of things which
" ' are, creator of things which exist, thou Prince (life, health, and
" ; strength [to thee !]), thou Governor of the gods. We adore thy
" ' Will (or, souls) for thou hast made us ; thou hast made us and
" ' hast given us birth.*

" Hail to thee, maker of all things, lord of Maat, father of the
" gods, maker of men, creator of animals, lord of grain, who
" makest to live the cattle on the hills. Hail, Amen, bull,
" beautiful of face, beloved in the Apts, mighty of rising in the
" shrine, who art doubly crowned in Heliopolis ; thou art the
" judge of Horus and Set in the Great Hall. Thou art the head
" of the company of the gods, Only One, who hast no second,
" thou governor of the Apts, Ani at the head of the company of the
" gods, living in Maat daily, thou Horus of the East of the double
" horizon. Thou hast created the mountain, and the silver and
" real lapis-lazuli at thy will. Incense and fresh dnti are prepared

HYMN TO AMEN-RA 11

for thy nostrils, 0 beautiful Face, who comest forth from the
land of the Matchau, Amen-Ra, lord of the thrones of the two
lands, at the head of the Apts, Ani, the chief of thy shrine.
Thou king who art One among the gods, thy names are manifold,
and how many they are is unknown ; thou shinest in the eastern
and western horizons, and overthrowest thy enemies at thy birth
daily. Thoth exalteth thy two eyes, and maketh thee to set in
splendour ; the gods rejoice in thy beauties which those who are
in thy [following] exalt. Thou art the lord of the Sektet Boat
and of the Atet Boat, which travel over the sky for thee in
peace. Thy sailors rejoice when they see Nak overthrown,
and his limbs stabbed with the knife, and the fire devouring
him, and his filthy soul beaten out of his filthy body, and his
feet carried away. The gods rejoice, Ra is content, and Annu
(Heliopolis) is glad because the enemies of Atmu are over-
thrown, and the heart of Nebt-Ankh (i.e., Isis) is happy because
the enemies of her lord are overthrown. The gods of Kher-aha
rejoice, and those who dwell in the shrine are making obeisance
when they see thee mighty in thy strength. Thou art the
Sekhem (i.e., Power) of the gods, and Maat of the Apts in thy
name of ' Maker of Maat.' Thou art the lord of tchefau food,
the Bull of offerings (?) in thy name, ' Amen, Bull of his mother.'
Thou art the fashioner of mortals, the creator, the maker of all
things which are in thy name of Temu-Khepera. Thou art the
Great Hawk which gladdeneth the body ; the Beautiful Face
which gladdeneth the breast. Thou art the Form of [many]
forms, with a lofty crown ; the Uatcheti goddesses (i.e., Nekhebet
and Uatchet) fly before his face. The hearts of the dead (?) go
out to meet him, and the denizens of heaven turn to him ; his
appearances rejoice the two lands. Homage to thee, Amen-Ra,
lord of the throne of the two lands ; thy city loveth thy radiant
light."

The chief point of interest in connexion with this hymn is the
proof it affords of the completeness with which iinien had absorbed
all the attributes of Ra and of every other ancient form of the
Sun-god, and how in the course of about one hundred years he
had risen from the position of a mere local god to that of the

12 THE PRIEST KINGS

"king of the gods" of Egypt. In the XVIIIth and XlXth
Dynasties the wealth of his priesthood must have been enormous,
and the religious and social powers which they possessed made
them, in many respects, as powerful as the reigning family.
Thebes, the capital of Egypt and the centre of the worship of

Amen-Ra, was rightly called the "city of Amen," ® (j

(the No-Amon of Nahum iii. 8), and there is reason to think that
many of the great Egyptian raids in Syria and Nubia were made
as much for the purpose of supplying funds for the maintenance
of the temples, and services, and priests of Amen-Ra as for the
glory and prestige of Egypt. The slavish homage which the
Thothmes kings, and the Amen-heteps, and the Ramessids paid to
Amen-Ra, and their lavish gifts to his sanctuaries suggest that it
was his priests who were, in reality, the makers of war and peace.
Under the XXth Dynasty their power was still very great, and
the list of the gifts which Rameses III. made to their order
illustrates their influence over this monarch. Towards the close
of this dynasty we find that they had succeeded in obtaining
authority from the feeble and incapable successors of Rameses III.
to levy taxes on the people of Thebes, and to appropriate to the
use of their order certain of the revenues of the city ; this was
only what was to be expected, for, since the treasury of the god
was no longer supplied by expeditions into Syria, the priests
found poverty staring them in the face. When the last Rameses
was dead the high-priest of Amen-Ra became king of Egypt
almost as a matter of course, and he and his immediate successors
formed the XXIst Dynasty, or the Dynasty of priest-kings of Egypt.
Their chief aim was to maintain the power of their god and
of their own order, and for some years they succeeded in doing so ;
but they were priests and not warriors, and their want of funds
became more and more pressing, for the simple reason that they
had no means of enforcing the payment of tribute by the peoples
and tribes who, even under the later of the kings bearing the
name of Rameses, acknowledged the sovereignty of Egypt. Mean-
while the poverty of the inhabitants of Thebes increased rapidly,
and they were not only unable to contribute to the maintenance

NESI-KHENSU 13

of the acres of temple buildings and to the services of the god,
but found it difficult to obtain a living. These facts are proved
by many considerations, but chiefly by the robberies which are
described or referred to in several papyri of the royal tombs
in the Valley of the Tombs of the Kings at Thebes ; and the
discoveries of the royal mummies at Der al-Bahari shows that the
Government of the period was unable either to protect the royal
tombs or to suppress the gang of robbers who systematically
pillaged them. The robberies were carried out with the connivance
of several high officials, and it Avas to the interests of large
numbers of the inhabitants of Thebes to make abortive the legal
proceedings which were taken by the Government against them.
Notwithstanding their growing poverty and waning influence the
priests in no way abated the pretensions of their god or of themselves,
and they continued to proclaim the glory and power of Amen-Ra in
spite of the increasing power of the Libyans in the Delta.

In a very remarkable document written for Nesi-Khensu, the
daughter of one of the priest-kings of Amen-Ra, the god is made to
enter into an agreement to provide for the happiness and deification
of the deceased in the Underworld, and the terms of this agree-
ment are expressed with all the precision, and in the phraseology,
of a leg-al document. This is interesting enough as illustrating; the
relations which the priests assumed to exist between themselves
and their gods, but the introduction to the agreement is more
important for our purpose here, because in it are enumerated all
the chief attributes which were ascribed to Amen-Ra under the
XXIst Dynasty. The following is a rendering of this portion of
the papyrus of Nesi-Khensu : — l

" This holy god, the lord of all the gods, Amen-Ra, the lord of
" the thrones of the two lands, the governors of Apt ; the holy soul
" who came into being in the beginning ; the great god who liveth
" by (or upon) Maat ; the first divine matter which gave birth
" unto subsequent divine matter ! 2 the being through whom every

1 A hieroglyphic transcript of the hieratic text of this remarkable document,
together with a French translation, has been published by Maspero in Les Momies
Eoyales dc Deir-el-bahaH, p. 594 f.

2 Or, "the primeval paut which gave birth unto the [other] two pautti."

14 NESI-KHENSU

" [other] god hath existence ; the One One who hath made every-
" thing which hath come into existence since primeval times when
" the world was created ; the being whose births are hidden, whose
" evolutions are manifold, and whose growths are unknown ; the
" holy Form, beloved, terrible, and mighty in his risings ; the lord
" of wealth, the power, Khepera who createth every evolution of
" his existence, except whom at the beginning none other existed ;
" who at the dawn in the primeval time was Atennu, the prince of
" rays and beams of light ; who having made himself [to be seen,
" caused] all men to live ; who saileth over the celestial regions
" and faileth not, for at dawn on the morrow his ordinances are
" made permanent ; who though an old man shineth in the form of
" one that is young, and having brought (or led) the uttermost
" parts of eternity goeth round about the celestial regions and
" journeyeth through the Tuat to illumine the two lands which he
" hath created ; the God who acted as God, who moulded himself,
" who made the heavens and the earth by his will (or heart) ; the
" greatest of the great, the mightiest of the mighty, the prince who
" is mightier than the gods, the young Bull with sharp horns, the
" protector of the two lands in his mighty name of ' The everlast-
" ' ing one who cometh and hath his might, who bringeth the
" ' remotest limit of eternity,' the god-prince who hath been prince
" from the time that he came into being, the conqueror of the two
" lands by reason of his might, the terrible one of the double
" divine face, the divine aged one, the divine form who dwelleth in
" the forms of all the gods, the Lion-god with awesome eye, the
" sovereign who casteth forth the two Eyes, the lord of flame
" [which goeth] against his enemies ; the god Nu, the prince who
" advanceth at his hour to vivify that which cometh forth upon his
" potter's wheel, the disk of the Moon-god who openeth a way
" both in heaven and upon earth for the beautiful form ; the
" beneficent (or operative) god, who is untiring, and who is
" vigorous of heart both in rising and in setting, from whose
" divine eyes come forth men and women ; at whose utterance the
" gods come into being, and food is created, and tchefau food is
" made, and all things which are come into being ; the traverser of
" eternity, the old man who maketh himself young [again], with

NESI-KHENSU 15

" myriads of pairs of eyes and numberless pairs of ears, whose
" light is the guide of the god of millions of years ; the lord of
" life, who giveth unto whom he pleaseth the circuit of the earth
" along with the abode of his divine face, who setteth out upon his
" journey and suffereth no mishap by the way, whose work none
"can destroy; the lord of delight, whose name is sweet and
" beloved, at dawn mankind make supplications unto him the
" Mighty one of victory, the Mighty one of twofold strength, the
" Possessor of fear, the young Bull who maketh an end of the
" hostile ones, the Mighty one who doeth battle with his foes,
" through whose divine plans the earth came into being ; the
" Soul who giveth light from his two Utchats (Eyes) ; the god
" Baiti who created the divine transformations ; the holy one who
" is unknown ; the king who maketh kings to rule, and who
" girdeth up the earth in its courses, and to whose souls the gods
" and the goddesses pay homage by reason of the might of his
" terror; since he hath gone before that which followeth endureth ;
" the creator of the world by his secret counsels ; the god Khepera
" who is unknown and who is more hidden than the [other] gods,
" whose vicar is the divine Disk ; the unknown one who hideth
" himself from that which cometh forth from him; he is the flame
" which sendeth forth rays of light with mighty splendour, but
" though he can be seen in form and observation can be made of
" him at his appearance yet he cannot be understood, and at dawn
" mankind make supplication unto him ; his risings are of crystal
" among the company of the gods, and he is the beloved object of
" every god ; the god Nu cometh forward with the north wind in
" this god who is hidden ; who maketh decrees for millions of
" double millions of years, whose ordinances are fixed and are not
" destroyed, whose utterances are gracious, and whose statutes fail
" not in his appointed time ; who giveth duration of life and
" doubleth the years of those unto whom he hath a favour ; who
" graciously protecteth him whom he hath set in his heart ; who
" hath formed eternity and everlastingness, the king of the South
" and of the North, Amen-Ra, the king of the gods, the lord of
" heaven and of earth, and of the deep, and of the two mountains
" in whose form the earth began to exist, he the mighty one, who

16 FORMS OF AMEN-RA

" is more distinguished than all the gods of the first and foremost
" company."

The definiteness of the assertions of this composition suggest
that it formed the creed of the worshippers of Amen-Ra, for every
one of them appears to have been made with the express purpose
of contradicting the pretensions urged by the priests of other gods,
e.g., Aten and Osiris ; and an examination of the sentences will
show that Amen is made to be the source of life of all things,
both animate and inanimate, and that he is identified with the
great unknown God who made the universe. It is, however,
important to note that he is not in any way identified with Osiris
in this text, a fact which seems to indicate that the national god of
the Resurrection in Egypt was ignored by the priests of Amen
who composed the contents of Nesi-Khensu's papyrus. From what
has been said above as to the importance of Amen-Ra it will be
evident that a large number of shrines of this god must have
existed throughout the country, but in nearly all of them he was
an intruder, and his priests must have lived chiefly upon the
endowments which the pious Egyptians had provided for gods
other than he.

We may now consider the various forms x in which Amen-Ra
is depicted on monuments and papyri. His commonest form is
that of a strong-bearded man who wears upon his head lofty
double plumes, the various sections of which are coloured
alternately red and green, or red and blue ; round his neck he
wears a deep collar or necklace, and his close-fitting tunic is
supported by elaborately worked shoulder-straps. His arms and
wrists are provided with armlets and bracelets, in his right hand

is the symbol of life, and in his left the sceptre ] . Hanging from

his tunic is the tail of some animal, the custom of wearing which
by gods and kings was common in Egypt in the earliest times.
In this form his title is " Amen-Ra, lord of the thrones of the two
lands," |]aO ^ SS ^( Instead of the sign of life, •¥-,
he sometimes holds the Jchepesh war knife, ^=^-, in his right hand.2

1 For a number of them see Lanzone, op. cit., pll. 18 ff.

2 Lanzone, op. cit., pi. 21.

FORMS OF AMEN-RA

At times he is given the head of a hawk which is surmounted by
the solar disk encircled by a serpent, n&; as " Amen-Ra-Temu in
Thebes " he has the head of a man surmounted by the solar disk

encircled by a serpent ; before him is the dnkh, -¥- , which is

provided with human legs and arms, offering lotus flowers to the
god.1 Thus he becomes the god both of Heliopolis and Thebes."
In many scenes we find Amen-Ra with the head of a ram, when he
usually wears the solar disk, plumes, and uraeus ; at times, how-
ever, he wears the disk and uraeus, or the disk only. In this form
he is called " Amen-Ra, lord of the thrones of the two lands, the
" dweller in Thebes, the great god who appeareth in the horizon,"

Heru-sa-atep, king of Ethiopia, adoring Amen-Ra.

or " Amen-Ra, lord of the thrones of the two lands, governor of
" Ta-Kenset (Nubia)." Another form of Amen-Ra is that in
which he is represented with the body of the ithyphallic god
Amsu, or Min, or Khem, i.e., as the personification of the power of
generation. In this form he wears either the customary disk and
plumes, or the united crowns of the South and North, and has one
hand and arm raised to support A , which he holds above his
shoulder ; he is called " Amen-Ra, the bull of his mother,"

r""1"! q

and possesses all the attributes of Fa-a,

i.e., the " god of the lifted hand,'

1 Lanzone, op. cit., pi. 19.

II-

18 FORMS OF AMEN-RA

In one of the examples reproduced by Lanzone * Amen-Ra in
his ithyphallic form stands by the side of a pylon-shaped building,
on the top of which are two trees, one on each side of a large lotus
flower; the lotus flower represents the rising sun, which was
supposed to issue daily from between two persea trees. In
another form Amen-Ra has the head of a crocodile, and he wears
the crown which is composed of the solar disk, plumes, and horns,
and is called the " disposer of the life of Ra and of the years of
Temu." Finally, the god was sometimes represented in the form
of a goose ; the animal sacred to him in many parts of Egypt,
and all over Nubia, was the ram. In very late dynastic times,
especially in the Ptolemaic period, it became customary to make
figures of Amen-Ra in bronze in which every important attribute
of the god was represented. In these he has the bearded head
of a man, the body of a beetle with the wings of a hawk, the legs
of a man with the toes and claws of a lion, and is provided with
four hands and arms, and four wings, the last named being
extended. One hand, which is stretched along the wing, grasps

the symbols 1 , -V- , u , and two knives ; another is raised to

support £\, after the manner of the "god of the lifted hand;"

a third holds the symbol of generation and fertility ; and the
fourth is lifted to his head. The face of the god is, in reality,
that of the solar disk, from which proceed the heads and necks of
eight rams. Resting on the disk is a pair of ram's horns, with a
disk on each, and stretching upwards are the two characteristic
plumes of the god Amen. From the tip of each of these projects
a lion-headed uraeus which ejects moisture from its mouth. This
form of the god was a production probably of the period imme-
diately following the XXVIth Dynasty, but some modifications of
it are not so old. The idea which underlies the figure is that of
representing the paid or company of the gods, of which Amen was
the chief, and of showing pictorially how every one of the oldest
gods of Egypt was contained in him.

In the Saite Recension of the Booh of the Dead we find
several passages relating to Amen, or Amen-Ra, which appear to

1 Op. cit., Pl. 20, No. 1.

FORMS OF AMEN-RA 19

belong to the same period, and as they illustrate the growth of a
set of new ideas about the god Amen, some of them being probably
of Nubian origin, they are reproduced here. The first is found
in the Rubric to Chapter clxii. which contains the texts to be
recited over the amulet of the cow, and was composed with the
view of keeping heat in the body of the deceased in the Under-
world. The first address is made to the god PAR, AK -£s& Jn ,
which is clearly a form of Amen-Ra, for he is called " lord of the

phallus," ^zy ?\ 0fef|C==a' "lofty of plumes," "lord of

transformations, whose skins (i.e., complexions) are manifold,"
*^^ (1 < ^v fev CDL , the " god of many names,"

I ^ III 1 A/WWV _B^_B^ III' ° J '

" the mighty runner of mighty strides," etc. The second address
is to the Cow Ahat, >\ \T\ \\ ^^hm, i.e., the goddess Meh-urt

or Net, who made a picture of herself and placed it under the
head of Ra when he was setting one evening, and is the petition
which is to be said when a similar amulet is placed under the
head of the deceased, and runs. " 0 Amen, 0 Amen, who art in
" heaven, turn thy face upon the dead body of thy son, and make
" him sound and strong in the Underworld."

In Chapter clxiii. we have the second passage as follows : —
" Hail, Amen, thou divine Bull Scarab ( ^J §--> & "^L, $\ ?

" thou lord of the two TJtchats, thy name is Hes-Tchefetch
" (? V fl^^s- ^ '^T) Jn, the Osiris (i.e., the deceased) is the
" emanation of thy two TJtchats, one of which is called Share-
" sharekhet (jjjjj *>\ <~=> T1T1T "%\ ^7^ cfl) j anc^ tne other

" Shapdneterarika (JM, ^ □ ^ ^ ^ ^ V ^) '" The ma£ical
name of the deceased is " Shaka-Amen-Shakanasa er hatu Tern
sehetch-nef-taui," x and on his behalf the following prayer is
made : — " Grant that he may be of the land of Maat, let him not
" be left in his condition of solitude, for he belongeth to this land

UJ a = J T.T.T ^ ^ % ~~ ^ £ <=»

raV^»^kl*I^

20 FORMS OF AMEN-RA

"wherein he will no more appear, and 'An' (?) ( £s\ is his
" name. 0 let him be a perfect spirit, or (as others say) a strong
" spirit, and let him be the soul of the mighty body which is in
" Sau (Sais), the city of Net (Neith)."

The third passage is Chapter clxv., which is really a petition
to Amen-Ra by the deceased wherein the most powerful of the
magical names of the god are enumerated. The vignette of the
chapter contains the figure of an ithyphallic god with the body of
a beetle ; on his head are the characteristic plumes of Amen, and
his right arm is raised like that of Amsu, or Min, the god of the
reproductive powers of nature. The text reads, " Hail, thou

" Bekhennq (J ^ 0 v\ T) , Bekhennu ! Hail, Prince, Prince !
" Hail Amen, Hail Amen! Hail Par, Hail Iukasa C^K 1^ j£=& Jn
" (m v\ ^=^> *<k\ tpj ! Hail God, Prince of the gods of the eastern
" parts of heaven, Amen-Nathekerethi- Amen (f\ Jn /WWVN ^, fl
" ^^ I ft! fl Q 0^1 0 Jn) • Hail, thou whose skin is hidden, whose
" form is secret, thou lord of the two horns [who wast born of]
"Nut, thy name is Na-ari-k ("^ -az>- M ^^>, or Ka-ari-k,

z=x) , and Kasaika (^ ^ ^ I (j(j ^=* ^ J),

"is thy name. Thy name is Arethi-kasathi-ka (~K\ | Oil

" ^z^s "vx & I ji \m ^z^> <|\ J"n , and thy name is Amen-naiu-an-

(rv minim o. ^1 4 V 4 ^VVW
fl1^ j — .^k 1 1 u o
1 aaaaaa i t rr\^ I ill I v '

I
" or Thekshare - Amen - Rerethi, ) ^* LM 1\ <=> J (1 e=a

" <?*^ ll QQ w) ' Hail, Amen, let me make supplication unto thee,
" for I know thy name, and [the mention of] thy transformations
" is in my mouth, and thy skin is before mine eyes. Come, I pray
" thee, and place thou thine heir and thine image, myself, in the
" everlasting underworld. Grant thou that all my members may
" repose in Neter-khertet (the underworld), or (as others say)
" in Akertet (the underworld) ; let my whole body become like
" unto that of a god, let me escape from the evil chamber and let
" me not be imprisoned therein ; for I worship thy name. Thou

NAMES OF AMEN 21

" hast made for me a skin, and thou hast understood [my] speech,
"and thou knowest it exceedingly well. Hidden (n R§ fl)

" is thy name, 0 Letasashaka ( * skiY T?^T "%^ ^^ "%^ M),
" and I have made for thee a skin. Thy name is Ba-ire-qai
" (VI WT *\ 11 &)> %-meisMarqatha (-^"^
" Ih^))' *n^ name is Rerei ( 'QQw))> *ny name is Nasa-
" qebubu (^ ^^J^>JJ^>^j)> thJ name is Thanasa-
" Thanasa ( \ (1 ^aaa IK to1 _j| ©V thy name is Sharshathakatha

" 0 Amen, 0 Amen, 0 God, 0 God, 0 Amen, I adore thy
" name, grant thou to me that I may understand thee ; grant
" thou that I may have peace in the Tuat (underworld), and that
" I may possess all my members therein." And the divine Soul
which is in Nut saith, " I will make my divine strength to protect
" thee, and I will perform everything which thou hast said."
This interesting text was ordered to be recited over a figure of the
" god of the lifted hand," i.e., of Amen in his character of the god
of generation and reproduction, painted blue, and the knowledge

of it was to be kept from the god Sukati (m \\ Z5 *fes. ^TT^ fli] Jn) ,

in the Tuat ; if the directions given in the rubric were properly
carried out it would enable the deceased to drink water in the
underworld from the deepest and purest part of the celestial
stream, and he would become " like the stars in the heavens
above."

A perusal of the above composition shows that we are dealing
with a class of ideas concerning Amen, or Amen-Ra, which, though
clearly based on ancient Egyptian beliefs, are peculiar to the
small group of Chapters which are found at the end of the Sai'te
Recension of the Booh of the Dead. The forms of the magical
names of Amen are not Egyptian, and they appear to indicate,
as the late Dr. Birch said, a Nubian origin. The fact that the
Chapters with the above prayers in them are found in a papyrus
containing so complete a copy of the Sai'te Recension proves that

22 AMEN WORSHIP

they were held to be of considerable importance in the Ptolemaic
period, and they probably represented beliefs which were wide-
spread at that time. Long before that, however, Amen-Ra was
identified with Horus in all his forms, and Ra in all his forms, and
Osiris in all his forms, and the fathers and mothers of these gods
were declared to be his ; he was also made to be the male
counterpart of all the very ancient goddesses of the South and the
North, and the paternity of their offspring was attributed to him.

From what has been said above it is evident that the worship
of Amen-Ra spread through all the country both to the north and
south of Thebes, and the monuments prove that it made its way
into all the dominions of Egypt in Syria, and in Nubia, and in the
Oases. In Upper Egypt its centres were Thebes, Hermonthis,
Coptos, Panopolis, Cusae, Hermopolis Magna, and Herakleopolis
Magna ; in Lower Egypt they were Memphis, Sais, Xoi's, Metelis,
Heliopolis, Babylon, Mendes, Thmuis, Diospolis, Butus, and the
Island of Khemmis ; in the Libyan desert the Oases of Kenemet,

aaaaaa (i.e., the Oasis of the South, or Al-Khargeh), Tchestcheset,

n-=*| n"=,j ^ ^ (i.e., Oasis Minor, or Dakhel), Ta-ahet, =s==» (1 fi ^

(i.e., Farafra), and the great Oasis of Jupiter Ammon ; in Nubia,
Wadi SabiVa, Abu Simbel, Napata, and Meroe ; and in Syria at
several places which were called Diospolis.

The worship of Amen-Ra was introduced into Nubia by its
Egyptian conquerors early in the XHth Dynasty, and the
inhabitants of that country embraced it with remarkable fervour ;
the hold which it had gained upon'^them was much strengthened
when an Egyptian viceroy, who bore the title of " royal son of
Cush," was appointed to rule over the land, and no efforts were
spared to make Napata a second Thebes. The Nubians were
from the poverty of their country unable to imitate the massive
temples of Karnak and Luxor, and the festivals which they
celebrated in honour of the Nubian Amen-Ra, and the processions
which they made in his honour, lacked the splendour and
magnificence of the Theban capital; still, there is no doubt
that, considering the means which they had at their disposal, they
erected temples for the worship of Amen-Ra of very considerable

MENTHU 23

size and solidity. The hold which the priesthood of Amen-Ra of
Thebes had upon the Nubians was very great, for in the troublous
times which followed after the collapse of their power as priest-
kings of Egypt, the remnant of the great brotherhood made its
way to Napata, and settling down there made plans and schemes
for the restoration of their rule in Egypt ; fortunately for Egypt
their designs were never realized. In Syria also the cult of
Amen-Ra was introduced by the Egyptians under the XVIIIth
Dynasty, a fact which is proved by the testimony of the Tell
el-'Amarna tablets. Thus in a letter from the inhabitants of the

city of Tunep,1 ^ v\ □ , to the king of Egypt (i.e., Amen-
hetep III. or his son Amen-hetep IV.) the writers remind him
that the gods worshipped in the city of Tunep are the same as
those of Egypt, and that the form of the worship is the same.
From an inscription 2 of Thothmes III. at Karnak we know that in
the 29th year of his reign this king offered up sacrifices to his
gods at Tunep, and it is probable that the worship of Amen-Ra in
Northern Syria dates from this time. On the other hand Akizzi,
the governor of Katna, in writing to inform Amen-hetep III. that
the king of the Khatti had seized and carried off the image of the
Sun-god, begs that the king of Egypt will send him sufficient
gold to ransom the image, and he does so chiefly on the grounds
that in ancient days the kings of Egypt adopted the worship of
the Sun-god, presumably from the Syrians, and that they called
themselves after the name of the god. To emphasize his appeal
Akizzi addresses Amen-hetep III. as the " son of the Sun-god," a
fact which proves that he was acquainted with the meaning of the

title " sa Ra," i.e., " son of Ra," \^, which every Egyptian king

bore from the time of the Vth Dynasty onwards. This evidence
supports an old tradition to the effect that the Heliopolitan form of
the worship of the Sun-god was derived from Heliopolis in Syria.
In connexion with Amen-Ra must be mentioned an important

form of the Sun-god which was called Menthu, s=> v\ 3 ,

AAAAAA " i — 1

1 See The Tell el-lAmarna Tablets in the British Museum, pp. lxv., lxxi.

2 Mariette, Karnak, pi. 13, 1. 2.

or Menthu-Ra

MENTHU-RA

=» \\ JH Q J; though he was commonly

/vww\ - /l i— i ■*■ — 'I -i— -t

described as " lord of Thebes," the chief seat of his worship was at
Hermonthis, the Annu-Rest, HlStk^ i-e-j " Heliopolis of the
South," of the hieroglyphic texts. Menthu was probably an old
local god whose cult was sufficiently important to make it

Menthu giving "life" to Ptolemy Alexander.

necessary for the priests of Amen to incorporate him with the
great god of Thebes, and he appears to have been a personification
of the destructive heat of the sun. The chief centres of his
worship were Annu of the South, Thebes, Annu of the North,
Tchertet, <5>^^ (Edfu), Dendera, and perhaps the temples of

MENTHU. Lord of Thebes.

MENTHU-RA 25

the First Cataract, and his commonest titles are, " Menthu-Ra, lord
" of Thebes, King of the gods, he who is on his throne in Aptet,
11 Merti, mighty one of two-fold strength, lord of Thebes of the
" North, Sma-taui, Governor of Behutet, lord of Annu of the South,
" prince of Annu of the North,"1 and "lord of Manu," i.e., the Libyan
mountain.2 Menthu is mentioned in the Pyramid Texts (Mer-en-
Ra, line 784), together with a number of ancient gods, in such a
way that we may be certain that his worship was widespread,

even in the Vlth Dynasty. Thus Khepera ® £5 <==> , and Nu,
"\^j&, and Tern, and Uash, *£] cs=>, the son of Seb, and

Sekhem, the son of Osiris, I Y ® \j^, "n^ JJ > are entreated to
hearken to the words which the dead king is about to address to
them. Nekhebet of the Temple of Sar, fj M <=> , in Heliopolis is
said to protect him, he is identified with the star Apsh,
[ ' J * \/ ,, > an(i the gods who traverse the land of the
Thehennu, A/®A ^^ *^\ =s?= ) ° , and who live on the " in-
destructible heavens," 111 /ww* © £3 *|k (j e ^ ju ^ [I ^*,

are besought to allow him to be with them.

Five obscure gods are next mentioned, i.e., Tchent, «~^ df,

c^-s> i

Kher, ® I, Shenthet, e=s-is: =>j Khenu, VpG, and Benutch,

<- > V A^/W\A t=i O

J 0 ^} , and then it is said that " Seb hearkeneth to him, Tern

" provideth him with his form, Thoth heareth for him that which
" is in the books of the gods, Horus openeth out a path for him,
" Set protecteth him, and Mer-en-Ra riseth in the eastern part of
11 heaven even as doth Ra. He hath gone forth from Pe with the
" spirits of Pe, he is even as is Horus and is fortified by the Great

5 see Lanzoue, op. cit., p. 294.

firm £24 &•

000

26 MENTHU-RA

" and the Little Companies of the gods. He riseth in the con-
" dition of a king, he entereth into heaven like Ap-uat, he hath
" received the White Crown and the Green Crown (|^^ J ^ £/),
" his club is with him, his weapon (or sceptre) ams (*^\ t\ fl K),
" is in his grasp, his mother is Isis, his nurse is Nephthys, and the
"cow Sekhat-Heru (PTl^0 l^^r$) §ivetn mm muk. Net
" is behind him, Serqet is on his two hands. . . . Let him pass,
" and let his flesh pass, let him pass, and let his apparel pass,
" for he hath gone forth as Menth (aww J&j, he hath gone down
" like Ba (\ fe* JkA , and he hath hunted like Ba-ashem-f "

(^s= ^-, 1\ J©- *^^) • Of the origin and early history of
Menthu nothing is known, but his worship must have been very
ancient if we are to judge by the passage quoted above from the
text of king Mer-en-Rii, for, although mentioned with the two
obscure gods Ba and Ba-ashem-f, it is quite clear that he was a
great god and that the deceased hoped to resemble him in the
Underworld. Menthu is twice mentioned in the Theban Recen-
sion of the Book of the Dead, but curiously enough, only as one of
a number of gods. Thus, in Chapter cxl. 6, together with Ra,
Tern, Uatchet, Shu, Seb, Osiris, Suti, Horus, Bah, Ra-er-neheh,
Tebuti, Naam, Tchetta, Nut, Isis, Nephthys, Hathor, Nekht,
Mert(?), Maat, Anpu, and Ta-mes-tchetta, he is said to be the
" soul and body of Ra," and in Chapter clxxi. his name occurs
among the names of Tern, Shu, Tefnut, Seb, Nut, Osiris, Isis, Set,
Nephthys, Heru-khuti, Hathor, Khepera, Amen, etc., who are
entreated to bestow a garment of purity upon the deceased.
Menthu is usually depicted in the form of a man with the head
of a hawk, whereon he wears a crown formed of the solar disk with
the uraeus and two high plumes ; as such he is styled " lord of
Thebes."

In a figure reproduced by Lanzone 1 he has two hawks' heads,
each of which is provided with the solar disk, two uraei, and two
plumes ; in his right hand Menthu grasps the scimitar, ^sh, which

1 Op. cit., pi. 119, No. 3.

MENTHU-RA 27

indicates that he was a god of war. Another proof of his warlike
attributes is a scene l in which he is depicted, with a long spear
having a bronze or iron head, in the act of spearing a foe, whose

hands and feet are tied together. In the city of Tchert, -^ ^,
Menthu was worshipped under the form of a man with the head of
a bull, but instead of the solar disk he wears on his head the
lunar crescent and disk, sometimes with and sometimes without
plumes. The warlike character of this local form of Menthu
is indicated by the bow and arrows, and club, and knife which he
holds in his hands, and we are justified in assuming that he was a
personification of the fierce, destroying heat of the sun which
warred against the enemies of the Sun-god, and smote them to the
death with his burning rays which were like fiery spears and
darts. In the narrative of the battle of Kadesh we are told that

Rameses II. "rose up as Ra riseth, and took the weapons (flfifl)
" of father Menthu," and that when he saw the foe before him
" he raged at them like Menthu, lord of Thebes, and took his
" weapons in his hand," and that having become like " Bar

( J <r=> ^n in his hour," he leaped into his chariot and drove

headlong into the battle, wherein he, of course, gained a great
victory. Elsewhere Menthu is often styled the " mighty bull,"
and it is possible that originally this god was nothing but a
personification of the strength and might of the raging bull when
fighting a foe, and that his worship in one form or another existed
in predynastic times. It must, in any case, be very ancient,
because when joined to Ra his name comes first in the compound
name and we have "Menthu-Ra" instead of Ra-Menthu. The
pictures of the god reproduced by Lanzone 2 prove that the god
possessed other phases which are not at present well understood.
Thus he is represented standing upright, with the head of a hawk,
and he holds in the right hand what appears to be an ear of corn
and in the left a vase, as if he were in the act of making offerings.
In another scene the god, hawk-headed and wearing the solar
disk encircled by a uraeus, is seated on a throne and is represented

1 Op. cit., pi. 120, No. 4. ■ Ibid., pi. 120.

28 MUT

in the act of embracing a young Horus god who wears on his head
the solar disk with plumes, and a tight-fitting cap with a uraeus in
front of it, and who stands on the edge of the throne by the side of
the god.

The principal female counterpart of Amen-Ra, the king of the

gods, in the New Empire was Mut, A\ ^ J] , whose name means

" Mother," and in all her attributes we see that she was regarded
as the great " world -mother," who conceived and brought forth
whatsoever exists. The pictures of the goddess usually represent
her in the form of a woman wearing on her head the united crowns
of the South and the North, and holding in her hands the papyrus
sceptre and the emblem of life. Elsewhere we see her in female
form standing upright, with her arms, to which large wings are
attached, stretched oat full length at right angles to her body; at
her feet is the feather of Maat. She wears the united crowns, as
before stated, but from each shoulder there projects the head of a

vulture ; one vulture wears the crown of the North, \f , and the

other two plumes, m ,* though sometimes each vulture head has

upon it two plumes, which are probably those of Shu or Amen-Ra.
In other pictures the goddess has the heads of a woman or man, a
vulture, and a lioness, and she is provided with a phallus, and a
pair of wings, and the claws of a lion or lioness. In the vignette of
the clxivth Chapter of the Book of the Dead she is associated with
two dwarfs, each of whom has two faces, one of a hawk and one of
a man, and each of whom has an arm lifted to support the symbol
of the god Amsu or Min, and wears upon his head a disk and
plumes. In the text which accompanies the vignette, though the
three-headed goddess is distinctly called "Mut" in the Rubric, she

is addressed as " Sekhet-Bast-Ra," $ J % ^ ^ 3 ^3 , a fact
which accounts for the presence of the phallus and the male head
on a woman's body, and proves that Mut was believed to possess
both the male and female attributes of reproduction.

We have already seen that the originally obscure god Amen
was, chiefly through the force of political circumstances, made to

1 Lanzone, op. cit., pi. 136.

The Goddess MUT, the Lady of Thebes

FORMS OF MUT

usurp the attributes and powers of the older gods of Egypt, aud
we can see by such figures of the goddess as those described above
that Mut was, in like fashion, identified with the older goddesses
of the land with whom, originally, she had nothing in common.
Thus the head of the lioness which projects from one shoulder
indicates that she was identified with Sekhet or Bast, and the
vulture heads prove that her cult was grafted on to that of
Nekhebet, and the double crowns show that she united in herself
all the attributes of all the goddesses of the South and North.

Apet.

Thus we find her name united with the names of other goddesses,
e.g., Mut-Temt, Mut-Uatchet-Bast, Mut-Sekhet-Bast-Menhit, and
among her aspects she included those of Isis, and Iusaaset.
Locally she usurped the position of Ament, M c~~i ° J) , the old

female counterpart of Amen and of Apet, (1 D Q J) , the personifi-
cation of the ancient settlement Apt, from which is derived the
name " Thebes " (Ta-apt) ; she was also identified with the
goddess of Amentet, i.e., Hathor in one of her forms as lady of the

30 FORMS OF MUT

Underworld ; and with the primeval goddess Ament, who formed
one of the four goddesses of the company of the gods of Hermo-
polis, which was adopted in its entirety by the priests of Amen
for their gods ; and with the predynastic goddess Ta-urt,

~!k ^»Bi» or ^PI' 1°^' ^or' ^PT' fl°^); and' in short'

with every goddess who could in any way be regarded as a " mother-
goddess." The centre of the worship of Mut was the quarter of
Thebes which was called Asher, or Ashrel, or Asnrelt,1 and which
probably derived its name from the large sacred lake which existed

there ; the temple of the goddess, Q A\ ^, Het-Mut, with its
sanctuary, A\ TL , was situated a little to the south of the

great temple of Amen-Ra. From the inscriptions which have
been found on the ruins of her temple we find that she was styled
" Mut, the great lady of Ashert, the lady of heaven, the queen of the

gods," 53 ^ ^ 4« = J ^ _ ^ | T, aad that
she was thought to have existed with Nu in primeval time,

aaaaaa pa q

AA/WSA <k^v J}^'. "" • She was, moreover, called

AAAAM nnn W\AA>\

MAMA

" Mut, who giveth birth, but was herself not born of any,"

*V\ ffj (I ,_n_ fn I II. Here also Ave find her associated with

several goddesses,3 and referred to as the " lady of the life of the

two lands," T^37-¥-|T, and "lady of the house of Ptah, lady of

heaven, queen of the two lands," etc.

The great temple of Mut at Thebes was built by Amen-hetep
III., about B.C. 1450, and was approached from the temple of
Amen-Ra by an avenue of sphinxes ; the southern half of the

1 The forms of the name given by Brugsch (Diet. Geog., p. 73) are

"*"*, U _ -S£=& aa >aa,

SZ1 <=*

2 Champollion, Notices, ii., p. 207.

mnr.ss-?

O AAA-A X O

TA-URT (THOUERIS), the Associate of HATHOR.

TEMPLE OF MUX 31

building overlooked a semi-circular lake on which the sacred
procession of boats took place, and at intervals, both inside and
outside the outer wall of the temple enclosure were placed statues
of the goddess Mut, in the form of Sekhet, in black basalt.
Another famous sanctuary of Mut was situated in the city of

Pa-khen-Ament, •£*< (1 ^, the ITaxra/aowis of Ptolemy

(iv. 5, § 50), and the capital of the nome, $LSl_®, Sma-Behutet,

the Diospolites of Lower Egypt. This city was also called

"Thebes of the North," ^^@, or the "City of the North,"

^% to distinguish it from Thebes, the great city of Amen

which is always referred to as the " City," par excellence. From
the Egyptian word nut, "city," is derived the Biblical form "No,"
and the "No Amon" of Nahum iii. 8, which "was situate among
" the rivers, that had the waters round about it, whose rampart
" was the sea, and her wall was from the sea," can hardly be any
other than the city of Amen and Mut in the Delta. Among other

shrines of Mut must be mentioned Bekhen, J ^ ^ , a town in

the Delta, which was probably situated in the sixth nome of

Lower Egypt, the Khas, rv/vo 24J-, of the Egyptians, and the

TPffF

Gynaecopolites of the Greeks. Dr. Brugsch pointed out that the
deities worshipped at Bekhen were " the Bull Osiris," Amen-Ra,
Mut, and Khensu, and he considered x it probable that the city lay

near the capital of the nome which was called Khasut, ^ 11 "v\ ^,

by the Egyptians and Xoi's by the Greeks. Another shrine of Nut

was situated at 'An, Hr , by which we are probably to under-

stand the region in which ' HpaxovnoK^, or Heroopolis, lay. The
district of An, ^according to Dr. Brugsch, formed the neutral
border between the South and the North, and a text quoted by
him concerning it, says, "When Horus and Set were dividing
"the country they took up their places one on one side of the
" boundary and the other on the other, and they agreed that the

1 Diet. Qeog., p. 202.

32 MUT AND NU

" country of An should form the frontier of the country on one
" side of it, and that it should be the frontier of the other also." x

From what has been said above it appears that Mut was
originally the female counterpart of Nu, and that she was one of
the very few goddesses of whom it is declared that she was " never
born," i.e., that she was self-produced. Her association with Nu
suggests that she must be identified with or partake of some of
the characteristics of a remarkable goddess who is mentioned
in the Pyramid Texts (Unas, line 181) under the name of

ra ,^\ /w\AAA _

Mut, ^\ v\ ZZXt , a variant spelling of which is Mauit,2
f\ a a \\ M o J). Her name occurs in a passage in which a

prayer is made on behalf of Unas that " he may see," and following
is the petition, " 0 Ra, be good to him on this day since yester-
" day " (sic) ; 3 after this come the words, " Unas hath had union
" with the goddess Mut,4 Unas hath drawn unto himself the flame
" of Isis, Unas hath united himself to the lotus," etc.5 The only
mention of Mut in the Theban Recension of the Book of the Dead
is found in a hymn to Osiris,6 which forms the clxxxiiird Chapter;
the deceased is made to say to the god, " Thou risest up like an
" exalted being upon thy standard, and thy beauties exalt the
" face of man and make long his footstep[s]. I have given unto
" thee the sovereignty of thy father Seb, and the goddess Mut, thy

D a

30X =5?

r-vv — i

Did. Geog., p. 118.

3 Becueil de Travaux, torn, iii., p. 197, note 1.

± nvwv\ pa i—i n a$ —

AAA/lM

4 If ^^^^^^^^^^^^^fl'^0"^11'1^^^^'

Mdit, are the same goddess as A\ ^ , it would seem that her name was read as
Mut, under the Early Empire.

Q*«£~(^k*s«M*LI(5D

6 Papyrus of Hunefer, Brit. Mus., No. 9,901, sheet 3.

KHENSU 33

M mother, who gave birth to the gods, brought thee forth as the
" first-born of five gods, and created thy beauties and fashioned
" thy members." The papyrus which contains this passage was
written during the reign of Seti I., about B.C. 1370, and it is
evident that at that period Mut was identified with Nut, and that
she was made to be the female counterpart of Seb.

The third member of the great triad of Thebes was Khensu,

1 vJ) wno was declared to be the son of Amen-Ra and Mut,

A/WWA I —21 i — '

and who was worshipped with great honour at Thebes. According
to Dr. Brugsch,1 the name " Khensu " is derived from the root

khens, ® M-A, "to travel, to move about, to run," and the like,

/WW\A '

and Signor Lanzone 3 renders the name by " il fugatore, il per-
secutor " ; for both groups of meanings there is authority in the
texts, but the translations proposed by the former scholar represent
the commonest meaning of the word. Khensu was, in fact, the
"traveller," and as he was a form of Thoth and was identified by
the Thebans with the Moon-god the epithet was appropriate. As
far back as the time of Unas the motion of Thoth as the Moon-god
in the sky was indicated by the word Jchens, for in line 194 we
read, " Unas goeth round about heaven like Ra, and travelleth
" through heaven like Thoth." 3 In the passage of the text of the
same king (line 510) which describes how he hunted, and killed,
and ate the gods, mention is made of the god " Khensu the

slaughterer," ^ V ^cs I'oj, who "cut their throats for

" the king, and drew out their intestines for him," and he is
described as the " messenger whom he sent out to meet them."4
Khensu the slaughterer and the messenger can, then, be no other
than Khensu the Moon-god of later times, and thus we see that,
under the Early Empire, Khensu occupied a very important
position in the mythology of the period as the " messenger " of the
great gods, and the "traveller" who journeyed through the sky

i Religion, p. 359. 2 Op. cit., p. 973.

II — D

34 WORSHIP OF KHENSU

under the form of the moon. We have already referred to the
great antiquity of the section of the text of Unas in which the
hunting of the gods by the king is described, and there is every
reason to believe that the existence of Khensu was formulated in
the minds of the Egyptians in very primitive times, and that his
name is older than the dynastic period. We may note in passing

that the other gods mentioned in the section are Aker, "v\ _ I ,

Tern, and Seb, all of whom are well known from texts of the
dynastic period, and Tcheser-tep-f, Her-Thertu, and Sheshemu,1
who assist in marking, and snaring, and cutting up the gods.
Among certain ancient Oriental nations the worship of the Moon
always preceded that of the Sun, and there is reason for thinking
that several of the oldest gods of Egypt were forms of the Moon in
her various phases. In the theological system which the priests of
Heliopolis succeeded in imposing upon the country some of these
were preserved either by identification with the gods of the new
scheme or by adoption, and comparatively fixed attributes were
assigned to them. At a still later period, when the cult of Amen
and Amen-Ra was common throughout the country, a further
selection from the old gods was made, and some gods had positions
apportioned to them in the company of the gods of Amen-Ra at
Thebes. The priesthood of that city showed great astuteness in
making Khensu, one of the most ancient forms of the Moon-god, to
be the son of Amen-Ra, and in identifying him with the sons of
the great cosmic gods Horus and Ra.

The chief centre of the worship of Khensu in the latter part of
the dynastic period was Thebes, where Rameses III. built the

famous "House of Khensu in Thebes," ^ • \\*] ^ f ©,

or "House of Khensu in Thebes, Nefer-hetep," C=~~=1 ~*»* ® 1 t\

T © A C n* ^"s ^e Srea* deity of his temple he was styled
" great god, lord of heaven," " Khensu in Thebes, (surnamed)
" Nefer-hetep, Horus, lord of joy of heart in the Apts," and the texts
show that shrines were built in his honour at Bekhent, J) ® ^

«£_) /VW\AA V9 }

KHENSU in Thebes, Nefer-Hetep.

WORSHIP OF KHENSU 35

in the Delta (?), at Shentu, 9 «»%©, at Nubit,
(Ombos), at Behutet, ^ (Edfu), at Sma-Behutet, "T <=^>, and

at Khemennu (Hermopolis). In the last-named place he was called
" Khensu-Tehuti, the twice great, the lord of Khemennu," 1 a fact
which proves that in the late dynastic times he was wholly
identified with Thoth ; as Khensu-Tehuti he was also worshipped
at Behutet, or Edfu. In Thebes his name was united with that of

Rfi and of Shu, and we find such forms as Khensu-Ra, ® 1 ^ ,
and Khensu-Shu, ® I U @ | . The great temple of Khensu at

/WW\A I I

Thebes appears to have contained three shrines, which probably
corresponded to three aspects of the god, and we thus have: —
1. The Temple of Khensu. 2. The Temple of Khensu in Thebes,
Nefer-lietep. 3. The Temple of Khensu, who worketh [his] plans in

Thebes> ^i\\ %l - pxi k i ;•* The for- °f

the god Khensu-pa-khart, JJ^ ^ % D Jl)^, i.e., "Khensu the
Babe," and Khensu-Hunnu, ®^ ^ {f%$> le-> " Khensu the
Child," were probably worshipped in the main portion of the
temple, for they were purely forms of the Moon-god, and they
bore the same relation to him that Heru-pa-khart (Harpocrates)
and H era- Hunnu bore to Horns the Great or to Rii.

From a series of extracts quoted by Dr. Brugsch 3 from the
inscriptions on the temple of Khensu at Thebes we find that he was
the "lord of Maat," like Ptah, and the " moon by night " ; as the
new moon he is likened to a mighty, or fiery bull, and as the full
moon he is said to resemble an emasculated bull. As Khensu-pa-
khart he caused to shine upon the earth the beautiful light of the
crescent moon, and through his agency women conceived, cattle
became fertile, the germ grew in the egg, and all nostrils and
throats were filled with fresh air. He was the second great light
in the heavens, and was the "first great [son] of Amen, the
" beautiful youth, who maketh himself young in Thebes in the

1 ® 1 Jt |=| EEo®.

2 Brugsch, Did. Geog., p. 600. 3 Religion, p. 360 f.

36 KHENSU NEFER-HETEP

" form of Ra, the son of the goddess Nubit, ryi (|(| ^J, a child in
" the morning, an old man in the evening, a youth at the beginning
" of the year, who cometh as a child after he had become infirm,
"and who reneweth his births like the Disk."1 From this
passage it appears that Khensu-pa-khart was both the spring
sun, and the spring moon, and also the moon at the beginning of
each month, in fact, the symbol of the renewed light of the sun
and moon, and the source of generation and reproduction. In
these aspects he was readily identified with many forms of the
young Sun-god, whether Horus or Ra, and with some of the gods
of reproduction, e.g., Amsu, or Min. As a Horus god he became
the son of Osiris, the " Bull of Amentet," and of one of the forms of

Isis, and as the " Bull of his mother," *-* ^^ AN *-=—, he was

identified with Amsu-Ra, =s^= - — a Jn , and was regarded as the

brother of the Bull Osiris. As Dr. Brugsch pointed out,2 the
" two Bulls " mentioned in texts of the late period are Osiris and
Khensu, and they represent the Sun and the Moon.

The forms in which Khensu is depicted on the monuments are
of considerable interest, and may be thus described. Whether
standing or seated on a throne he has usually the body of a man
with the head of a hawk ; sometimes, however, his head also is
that of a man. He wears on his head the lunar disk in a crescent,
O, or the solar disk with a uraeus, or the solar disk with the
plumes and a uraeus. As u Khensu of Behutet, the great god,
lord of heaven," he is seen seated on a throne and holding in

his hands 1 and ■¥•. As Khensu Nefer-hetep he appears on the

stele of Pai, J^ <g\ (1(1 ^j , in the form of a mummied man seated

on a throne ; 3 over his forehead is the uraeus of royalty and by
the side of his head is the lock of youth. Behind his neck hangs

the mendt (w , and below his chin is the collar which is usually

worn by Hathor ; in his hands are £\ , | , u , and j . On the

stele behind his back are two pairs of ears and two pairs of eyes,

1 Brugsch, Thesaurus, p. 511. " Religion, p. 362.

3 See Lanzone, op. cit., pi. 340.

The dual God KHENSU standing upon Crocodiles.

KHENSU NEFER-HETEP 37

S> §> §> §> , and the deceased is made to address the god as

"lord of the gods, Khensu-NEFER-HETEP-TEHUTi, lord of Annu

" rest (i.e., Annu of the South), chief Mabi ( J M Jn\ , peace,

" peace, 0 gracious one, who art at peace, and who lovest
" peace." As " Khensu, the mighty, who cometh forth from Nu,"

^^ sc^ he is provided with two hawks' heads, one

facing to the right and the other to the left, and four wings, and
he stands with each foot upon the head of a crocodile ; on his
heads rest the lunar crescent and disk. In this form he represents
both the sun at sunrise and the new moon, and the two crocodiles
symbolize the two great powers of darkness over which he has

triumphed. As " Khensu, the chronographer," ® 1 £=. J ^

I 8 (i H y ®« he wears the solar disk on his head and

holds a stylus in his right hand, and as Khensu-Ra, ® 1 V T»

/www T —11 I

he wears the crown, /J .

The phase of Khensu which appears to have been of the
greatest interest to the Egyptians was that which was deified
under the name of Khensu Nefer-hetep. This god not only ruled
the month, but he was also supposed to possess absolute power
over the evil spirits which infested earth, air, sea, and sky, and
which made themselves hostile to man and attacked his body under
the forms of pains, sicknesses, and diseases, and produced decay,
and madness, and death. He it was, moreover, who made plants
to grow, and fruit to ripen, and animals to conceive, and to men
and women he was the god of love. We have no means of knowing
what views the Egyptians held concerning the influence of the
moon on the minds of human beings on the seventh, fourteenth,
and twenty-first day of its age, but it is probable that, like the
Arabs, they assigned to it different and special powers on each of
these days. In the reign of Rameses III. a large temple was built
at Thebes in honour of the Moon-god, and according to a tradition
which his priests in very much later times caused to be inscribed
upon a stone stele, the fame of his Theban representative was so
wide-spread that it reached to a remote country called Bekhten,
which was situated at a distance of a journey of seventeen months

38 PRINCESS OF BEKHTEN

from Egypt.1 According to this tradition a king of Egypt,
who was probably Rameses II., was in the country of Nehern,

HI £££ 0^4, i.e., a portion of Western Syria near the Euphrates,

collecting tribute according to an annual custom, when the " prince
of Bekhten " came with the other chiefs to salute his majesty and
to bring a gift. The other chiefs brought gold, and lapis-lazuli,
and turquoise, and precious woods, but the prince of Bekhten
brought with his offerings his eldest daughter, who was exceed-
ingly beautiful ; the king accepted the maiden, and took her to
Egypt, where he made her the chief royal wife and gave her the

Egyptian name of Ra-neferu (©JJJjL i-e-> the "beauties of Ra,"
the Sun-god.

Some time after, that is to say, in the fifteenth year of the
reign of the king of Egypt, the prince of Bekhten appeared in
Thebes on the xxiind day of the second month of summer, and
when he had been led into the presence he laid his offerings at the
feet of the king, and did homage to him. As soon as he had the
opportunity he explained the object of his visit to Egypt, and said
that he had come on behalf of the young sister of Queen Ra-neferu,
who was grievously sick, and he begged the king to send a

• w Cjj ,

or Bent-enth-reshet, J V <=> n ^^ C/J Q . Thereupon the king

summoned into his presence all the learned men of his court,
and called upon them to choose from among their number a skilled
physician that he might go to Bekhten and heal the Queen's young
sister ; the royal scribe Tehuti-em-heb was recommended for this
purpose, and the king at once sent him off with the envoy from
Bekhten to that country. In due course he arrived there and
found that the princess of Bekhten was under the influence of

1 See Rosellini, Monumenti Storici, torn, ii., tav. 48 ; de Rouge, Journal
Asiatique, 5e serie, torn, viii., pp. 201-248; x., pp. 112-168; xi., pp. 509-572;
xii., pp. 221-270 ; and my Egyptian Beading Booh, pp. xxvii. ff. and 40 ft.

2 The meaning of this name appears to be " daughter of joy," or " daughter of
pleasure," resliet being a well-known word for pleasure, joy, and the like ; the first
part of the name bent must represent the Semitic word bath, J"I3, " daughter," from

.run = run .

NEFER-HETEP.

PRINCESS OF BEKHTEN 39

some evil spirit, which he was powerless either to exorcise or to
contend with in any way successfully. When the king of Bekhten
saw that his daughter was in no way benefited by the Egyptian
scribe, he despatched his envoy a second time to Egypt with the
petition that the king would send a god to heal his daughter, and
the envoy arrived in Thebes at the time when the king was
celebrating the festival of Amen.

As soon as the kin<r had heard what was wanted he went into
the temple of Khensu Nefer-hetep, and said to the god, " 0 my
" fair Lord, I have come once again into thy presence [to entreat]
" thee on behalf of the daughter of the Prince of Bekhten " ; and
he entreated him to allow the god Khensu to go to Bekhten, and
said, " Grant that thy magical (or, saving) power may go with
" him, and let me send his divine Majesty into Bekhten to deliver
" the daughter of the Prince of that land from the power of the
" demon." The king of Egypt, of course, made his request to a
statue of the god Khensu Nefer-hetep, and the text of the stele
affords reason for believing that the statue was provided with a
moveable head, for after each of the petitions of the king we have

the words hen ur sep sen ' U ^r— a ^* © u, which mean that the

god " nodded firmly twice " as a sign of his assent to the king's
wishes. The head of the statue was worked by some mechanical
contrivance which was in the hands of the priests, and there is
little doubt that not only the head, but also the arms and hands
of statues of the gods were made to move by means of cords or
levers that were under the control of the high priest or priest in
charge. When the god was unwilling to grant the request of the
suppliant the head or limbs of his statue remained motionless. In
the present case the king first asked Khensu-Nefer-hetep to send
Khensu to Bekhten, and when the god had nodded his assent, he
further asked him to bestow upon Khensu his sa <=mt°, i.e., his
magical, or divine, or saving power.

From this passage we learn that a god was able to transfer
his power to work wonders from himself to a statue, and the text
tells us that Khensu Nefer-hetep bestowed upon the statue of
Khensu which was to go to Bekhten a fourfold portion of his

40 PRINCESS OF BEKHTEN

/WWW 0?K *\ ** -j--|. 1 .

power and spirit, ^s>- ^ °mt° **"* w 1 Q ^ II II- Jlow this
was done is not stated, but it is tolerably certain that the statue of
Khensu was brought near that of Khensu Nefer-hetep, and that
the hands of the latter were made to move and to rest upon the
head or shoulders of the former four times. That statues of gods
were made to move their arms and hands on special occasions is
well known, and in proof may be quoted the instance given in the
Stele of the Nubian prince Nastasenen. Before this prince was
crowned king:, we are told, he was one of those who were chosen
by the priests of Amen, the great god of Napata, to appear in the
Temple of the Holy Mountain in order that their god might tell
them which was to be king of those of the royal family who
were claimants of the throne of Nubia. On a certain day all the
young princes assembled in the chamber wherein was the statue
of the god, and as they passed before it the arms and hands of
Amen-Ra extended themselves and took hold of the prince whom
the god had chosen to be his representative upon the throne of
Nubia, and he was forthwith acclaimed by the priests and generals
of the soldiers, and in due course his coronation took place. It
would be idle to assume that statues of gods with moveable heads
and limbs were employed in this way in Nubia only, and we may
be quite certain that the Nubian priests of Amen-Ra merely
followed the customs connected with the election of kings which
were current in Egypt. The better informed among the people
must have known that the limbs of the statue were moved by
mechanism worked by the priests, but the ignorant, who believed
that the doubles of the gods animated their statues, would assume
that it was they who moved the head and limbs of the statues
and gave them a voice to speak.1

Returning to the narrative of the Stele we find that the king
of Egypt despatched Khensu to Bekhten, where the god arrived
after a journey of seventeen months. As soon as he had been
welcomed to the country by the Prince of Bekhten and his
generals and nobles the god went to the place where the princess

1 Compare also Maspero, Annuaire, 1897, Paris, 1896, pp. 15 fE. ; and Le
Double el les Statues Prophetiques, p. 88.

PRINCESS OF BEKHTEN 41

was, and he found that Bent-reshet was possessed of an evil spirit ;
but as soon as he had made use of his magical power the demon
left her and she was healed straightway. Then that demon spoke
to Khensu, and acknowledged his power, and having tendered to
him his unqualified submission he offered to return to his own
place; but he begged Khensu to ask the Prince of Bekhten to
make a feast at which they both might be present, and he did so,
and the god, and the demon, and the Prince spent a very happy
day together. When the feast was concluded the demon returned
to his own land, which he loved, according to his promise. As
soon as the Prince recognized the power of Khensu he planned to
keep him in Bekhten, and the god actually tarried there for three
years, four months, and five days, but at length he departed
from his shrine and returned to Egypt in the form of a hawk of
gold. When the king saw what had happened, he spoke to the
priest, and declared to him his determination to send back to
Egypt the chariot of Khensu, and when he had loaded him with
gifts and offerings of every kind the Egyptians set out from
Bekhten and made the journey back to Thebes in safety. On his
return Khensu took all the gifts which had been given to him by
the Prince of Bekhten, and carried them to the temple of Khensu
Nefer-hetep, where he laid them at the feet of the god. Such is
the story which the priests of Khensu under the New Empire were
wont to relate concerning their god " who could perform mighty
" deeds and miracles, and vanquish the demons of darkness." *

p^nxtf-xift-

( 42 )

CHAPTER II

HAP § — °T=r OR HAPI 8 — °^^
THE GOD OF THE NILE

IT has already been said above that the god Osiris was probably
in predynastic times a river-god, or a water-god, and that in
course of time he became identified with Hap, or Hapi, the god of
the Nile ; when such an identification took place we have no
means of knowing, but that such was undoubtedly the case is
apparent from large numbers of passages in texts of all periods.
The meaning of the name of the Nile-god has not yet been
satisfactorily explained, and the derivation proposed l for it by the
priests in the late dynastic period in no way helps us ; it is certain
that Hep, later Hap, is a very ancient name for the Nile and
Nile-god, and it is probably the name which was given to the
river by the predynastic inhabitants of Egypt. One of the oldest
mentions of Hep is found in the text of Unas2 (line 187), where it

is said, " Keep watch, 0 messengers of Qa (a 'v\ ^) , keep watch,
" 0 ye who have lain down, wake up, 0 ye who are in Kenset,
" 0 ye aged ones, thou Great Terror ( y ess ^. ^\ ^^ , Setaa-
" ue), who comest forth from Hep, thou Ap-uat (^Z^f^f), who
" comest forth from the Asert Tree (J\ <==> \^), the mouth of Unas
" is pure." It is important to note that Hep is mentioned in
connexion with Kenset, ^^ ^ ; now Kenset here means the
first nome of Egypt, in which were included the First Cataract

1 Hd-pu, i.e., "this is the body"; see Brugsch, Religion, p. 638.

2 See Teta, 1. 65.

THE NILE GOD 43

and its Islands Elephantine, Sahel, Philae, Senmut, etc., and thus
it would seem as if the Nile-god Hep, and Ap-uat, " the opener of
the ways," were even in the Vth Dynasty connected Avith the
places in which in later times the Nile was thought to rise. In
the lines which follow the extract given above there is an allusion
to the food which Unas is to eat in the Underworld, and to the
Sekhet-Aaru, or Elysian Fields, where he is to live, and it is clear
that the Nile-god and Ap-uat were exhorted to send forth the
waters of the river from Kenset in order that they might produce
grain for the needs of the king. In another passage (Unas, line 43 1 )
the destroying power of Hep is referred to, and it is said that
the houses of those who would steal away the king's food shall

be given to the thieves (?), and their habitations to Great Hep,

a ^ rp3 n o □

Hep, or Hapi, is always depicted in the form of a man, but
his breasts are those of a woman, and they are intended to indicate
the powers of fertility and of nourishment possessed by the god.
As the Egyptians divided their country into two parts, the South
and the North, so they divided the river, and thus there came into
being the god of the Nile of the South and the god of the Nile of
the North. An attempt has been made to show that the Nile of
the South was that portion of the river which flowed from the Sudan
to Philae, but this is not the case, for the Egyptians believed that

the Nile rose in the First Cataract, in the Qerti, <=> , or

" Double Cavern," and the Nile of the South was to them that
portion of the river which extended from Elephantine to a place
some little distance north of the modern Asyiit. The god of the

South Nile has upon his head a cluster of lotus plants,

whilst he of the North Nile has a cluster of papyrus plants

the former is called H ap-Reset, | d ¥ ^ , and the latter

Hap-Meht, § o w **. When the two forms of Hep or Hapi

are indicated in a single figure, the god holds in his hands the two
plants, papyrus and lotus, or two vases, from which he was
believed to pour out the two Niles. By a pretty device, in which
the two Nile-gods are seen tying in a knot the stems of the lotus

44 THE NILE GOD

and papyrus round X, the emblem of union, the Egyptians
symbolized the union of the South and North, and a slight
modification of the design, £|L, was cut upon the sides of the
thrones of kings, from very early times, to indicate that the
thrones of the South and North had been united, and that the
rule of the sovereigns who sat upon such thrones extended over
Upper and Lower Egypt. When once Hapi had been recognized
as one of the greatest of the Egyptian gods he became rapidly
identified with all the great primeval, creative gods, and finally he
was declared to be, not only the maker of the universe, but the
creator of everything from which both it and all things therein
sprang. At a very early period he absorbed the attributes of Nu,

<w ~n . the primeval watery mass from which Ra, the Sun-

god, emerged on the first day of the creation ; and as a natural
result he was held to be the father of all beings and things, which
were believed to be the results of his handiwork and his offspring.
When we consider the great importance which the Nile possessed
for Egypt and her inhabitants it is easy to understand how the
Nile-god Hapi held a unique position among the gods of the
country, and how he came to be regarded as a being as great as,
if not greater than Ra himself. The light and heat of Ra brought
life to all men, and animals, and to every created thing, but
without the waters of Hapi every living being would perish.

There was, moreover, something very mysterious about Hapi,
which made him to be regarded as of a different nature from Ra,
for whilst the movement of the Sun-god was apparent to all men,
and his places of rising and setting were known to all men, the
source of the waters of the Nile-god was unknown. The Egyp-
tians, it is true, at one period of their history, believed that the
Nile rose out of the ground between two mountains ! which lay
between the Island of Elephantine and the Island of Philae, but
they had no exact idea where and how the Inundation took place,

1 Herodotus calls these mountains Kpw<£i and Mw^i, which have, by some,

j/] Q n [ i /www
been derived from Qer-Hapi, ■=[] Q jj n £££, and Mu-Hapi, ™~™
q t=t

AVAftA
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THE NILE GOD 45

and the rise and fall of the river were undoubtedly a genuine
mystery to them. The profound reverence and adoration which
they paid to the Nile are well expressed in the following extract
from a hymn to the Nile, as found in a papyrus of the XVIIIth
or XlXth Dynasty, it reads: — "Homage to thee, 0 Hapi, thou
" appearest in this land, and thou comest in peace to make Egypt
" to live. Thou art the Hidden One, and the guide of the dark-
" ness on the day when it is thy pleasure to lead the same. Thou
"art the Waterer (or Fructifier) of the fields which Ra hath
" created, thou givest life unto all animals, thou makest all the
" land to drink unceasingly as thou descenclest on thy way from
" heaven. Thou art the friend of bread and of Tchabu (jSNj 1 @ J\ ,
" i.e., the god of drink), thou makest to increase and be strong
"Nepra D (1 1 | jj, i.e., the god of corn), thou makest pros-
perous every workshop, 0 Ptah, thou lord of fish; when the
" Inundation riseth, the water-fowl do not alight upon the fields
" that are sown with wheat. Thou art the creator of barley, and
" thou makest the temples to endure, for millions of years repose
" of thy fingers hath been an abomination to thee. Thou art the
" lord of the poor and needy. If thou wert overthrown in the
" heavens the gods would fall upon their faces, and men would
" perish. He causeth the whole earth to be opened by the cattle,

" and princes and peasants lie down and rest Thy form is

" that of Khnemu. When thou shinest upon the earth l shouts of
"joy ascend, for all people are joyful, and every mighty man
" receiveth food, and every tooth is provided with food. Thou art
" the bringer of food, thou art the mighty one of meat and drink,
" thou art the creator of all good things, the lord of divine meat

tw ( (1(1(S; l Jfl) i pleasant and choice. . . . Thou makest the

" herb to grow for the cattle, and thou takest heed unto what is
" sacrificed unto every god. The choicest incense is that which
" followeth thee, thou art the lord of the two lands. Thou fillest
" the storehouses, thou heapest high with corn the granaries, and
" thou takest heed to the affairs of the poor and needy. Thou

1 The form of Khnemu here referred to is Kbnemu-Ra.

THE NILE GOD

" makest the herb and green things to grow that the desires
" of all may be satisfied, and thou art not reduced thereby. Thou
" makest thy strength to be a shield for man."

The following passage is of particular interest, for it proves
that the writer of the hymn felt how hopeless it was to attempt to
describe such a mighty and mysterious god as the Nile. " He
" cannot be sculptured in stone, he is not seen in the images on
" which are set the crowns of the South and the North and the
" uraei, neither works nor offerings can be made to him. He
" cannot be brought forth from his secret abodes, for the place
" wherein he is cannot be known. He is not to be found in
" inscribed shrines, there is no habitation which is large enough
" to contain him, and thou canst not make images of him in thy

" heart His name in the Tuat is unknown, the God doth

" not make manifest his forms, and idle are imaginings concerning
" them." 1 From this passage it is clear that the Egyptians paid
peculiar honour to Hapi, and that he was indeed regarded as the

" Father of the gods," ° | , and " the creator of things which

exist," __ SKm, and that the epithet of "Vivifier," l-f m ,

§£' LI AWW 111 I 1 '»*'

was especially suitable to him. It must be noted too that in one
aspect Hapi was identified with Osiris, and this being so Isis
became his female counterpart, and it is probable that, when
offerings were made to Osiris, i.e., Osiris- Apis, or Serapis, in late
dynastic times, when every sanctuary of this double god was called

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The hieratic text is published by Birch, Select Papyri, pll. xx. ff. ; see also Maspero,
Hymne au Nil, Paris, 1868 ; and my First Steps in Egyptian, p. 204.

UATCH-URA AND MAUIT 47

a "Serapeum," Hapi was held to be included among the forms
of the god. From a number of passages found chiefly in com-
paratively late texts we learn that the festival of the annual rise
of the Nile was celebrated throughout Egypt with very great
solemnity, and statues of the Nile-god were carried about through
the towns and villages that men might honour him and pray to
him. When the inundation was abundant the rejoicings which
took place after the performance of the religious ceremonies
connected with it were carried out on a scale of great magnificence,
and all classes kept holiday. The ancient Egyptian festival
has its equivalent among the Muhammadans in that which is
celebrated by them about June 17, and is called Lelet al-Nukta,
i.e., Night of the Drop, because it is believed that on that night
a miraculous drop falls from heaven into the Nile and makes
it to rise.

It has been said above that Osiris was identified with Hapi,
and this being so, Isis was regarded as the female counterpart of
Hapi, but there is little doubt that in very early dynastic times
other goddesses were assigned to him as wives or sisters. Thus
of Hapi of the South the female counterpart was undoubtedly
Nekhebet, but then this goddess was only a form of Isis in
dynastic times, whatever she may have been in the predynastic
period. In the north of Egypt the ancient goddess Uatch-uea,
nJL :fe M ^ J=-r ^ appears to have been the equivalent of

Nekhebet in the South. But Hapi was also identified with Nu,
the great primeval water abyss from which all things sprang,
and as such his female counterpart was Nut, or one of her many
forms. The oldest form of this goddess appears to be Mut,

^^E£, or Muit, $^41°' or Mauit, ^^ (](]-$,
who is mentioned in the text of Unas (line 181). The text
generally shows that the deceased king is identified with H api the
Nile-god, and he thus became master of the Nile-goddesses of the
South and North, for it is said, " 0 Ra, be thou good to Unas this
" day as yesterday. Unas has been united to the goddess Mut,
" and he hath breathed the breath of Isis, and he hath been joined
" to the goddess Nekhebet, and he hath been the husband of the

MAUIT

" Beautiful One,"

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The mention of Mut, Isis, and Nekhebet in this

connexion proves that all these three goddesses were intimately
related, and it is clear that even when the text of Unas was
written the ancient goddesses Mut and Nekhebet were identified
with Isis. We should expect Uatchet to appear in connexion
with Nekhebet, but this goddess must have been absorbed in Isis
long before the copies of the Pyramid Texts which we have were
written.

( -19 )

CHAPTER III
THE TRIAD OF ABU (ELEPHANTINE), KHNEMU,

Qk^l- SATET- XI' AND ANC*ET> Tzlk

KHNEMU, the first member of the great triad of Abu, or
Elephantine, is one of the oldest gods of Egypt, and we
find him mentioned in the text of Unas in such a way as to show
that even at the remote period of the reign of that king his cult
was very old. The views which the Egyptians held concerning
this god changed somewhat in the course of their long history, but
tne texts show that Khnemu always held an exalted position
among the ancient gods of their country, and Ave know from
Gnostic gems and papyri that he was a god of great importance in
the eyes of certain semi- Christian sects for some two or three
centuries after the birth of Christ. It is probable that Khnemu
was one of the gods of the predynastic Egyptians who lived
immediately before the archaic period, for his symbol was the
flat-horned ram, and that animal appears to have been introduced
into Egypt from the East ; he disappears from the monuments
before the period of the Xllth Dynasty. In the text of Unas the
name of Khnemu is found in a section which contains twenty-five
short paragraphs, the greater number of which must certainly date
from a period far older than the reign of this king, for the forms of
the words and the language are very archaic, and few of the names
of the serpents which are addressed in them occur in later texts.
Khnemu is represented on the monuments in the form of a ram-
headed man who usually holds in his hands the sceptre jL and the
I emblem of life, ■¥-. He wears the White Crown, to which are
sometimes attached plumes, uraei, a disk, etc. ; in one example
II — E

50 KHNEMU

quoted by Lanzone x he has the head of a hawk, which indicates
that he possessed a solar aspect. As a water-god he is seen with
outstretched hands over which flows water, and he is sometimes
seen with a jug, Q, above his horns, which indicates his name.
The name of Khnemu is connected with the root lchnem, Pj ¥\ V,,
"to join, to unite," and with khnem, ^t^ym "to build";
astronomically the name refers to the " conjunction " of the sun
and moon at stated seasons of the year,2 and we know from the
texts of all periods that Khnemu was the " builder" of gods and
men. He it was who, according to the statements which were
made by his priests at Elephantine, the chief seat of his worship,
made the first egg from which sprang the sun, and he made the
gods, and fashioned the first man upon a potter's wheel, and he
continued to " build up " their bodies and maintain their life.

The portion of Egypt in which the worship of Khnemu was
supreme extended from Thebes to Philae, but the principal
sanctuaries of the god were at the two ends of the First Cataract,
i.e., on Elephantine on the north and on Philae and the adjoining
islands on the south. He was the god par excellence of the First
Cataract, throughout which, with his female counterpart Satet and
the local Nubian goddess Anqet, he was worshipped from the
earliest dynasties ; the goddess Satet was identified as a form of

the star Sept, A ■ ^ J] , of Elephantine and of Menhet, lady of

Latopolis. An examination of the texts makes it clear that
Khnemu was originally a water or river-god, and that in very
early times he was regarded as the god of the Nile and of the

annual Nile-flood, and as such he bore the name of Qebh, fOJ),

and appeared as the ram-headed god, *W . In the passages quoted

by Signor Lanzone3 and Dr. Brugsch4 he is called the " builder of
" men and the maker of the gods and the Father who was in the

" beginning," VM ^ v& ^^ ^\ | , — TtTtT a; " maker of

" things which are, creator of things which shall be, the source

1 Op. cit., pi. 336, No. 4. 2 Brugsch, Beligion, p. 290.

3 Dizionario, p. 957. 4 Beligion. p. 291.

KHNEMU-RA 51

" of things which exist, Father of fathers, and Mother of mothers,"

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" the fathers of the gods and goddesses, lord of created things from
" himself, maker of heaven, and earth, and the Tuat, and water,
" and mountains : " *^L_ *«mm 3 ^|^| ^37 O ^rii

2J
(g) Aw™ r^vi, and "raiser up of heaven upon its four pillars and

" supporter of the same in the firmament," <=> -C) NK *

Khnemu united within himself the attributes of the four great
gods Ra, Shu, Qeb or Seb, and Osiris, and in this aspect he is
represented in pictures with four rams' heads upon a human body ;
according to Dr. Brugsch these symbolize fire, air, earth, and
water. When depicted with four heads Khnemu was the type of
the great primeval creative force, and was called Sheft-hat,

*l=_ «=^# The first ram's head was the head of Ra, and symbolized
o in c ' J

Khnemu of Elephantine ; the second was the head of Shu, and
symbolized Khnemu of Latopolis ; the third was the head of Seb,
and symbolized Khnemu of Het-urt; and the fourth was the head
of Osiris, and symbolized Khnemu as lord of Hypselis. As
Sheft-hat Khnemu was the lord of Hermopolis Magna and of
Thmuis, and possessed all the attributes which have been
enumerated above. From another text we learn that the four
rams also symbolized the life of Ra, the life of Shu, the life of Seb,
and the life of Osiris, and that the ram of Ra gave him sovereignty
over the South and North, and identified him with the Ram of

Mendes, Ba-neb-Tettu, "5^ ^37 ||^.

The principal shrines of Khnemu-Ra were situated at Sunnu,

flj§£©, the modern Syene, on the Island of Abu, ^i^,1 the

modern Elephantine, and on the Island of Senmut, ^

the modern Biggeh, which marked the frontier of Ta-kens,

1 , or Nubia. He appears in these as the lord of all the

1 0r ? O J ^ @- The Islancl was also called A J (? © > " Qeb,.iet-"

52 KHNEMU-RA

South of Egypt, and is associated with Isis, the great goddess of
the South, and in fact is to the South of Egypt exactly what Ptah-
Tanen, who was associated with Nephthys, was to the Delta and
the North of Egypt. To him was ascribed every attribute of Ra,
and thus he is described as the god who existed before anything
else was, who made himself, and who was the creative power
which made and which sustains all things. When the cult of
Khnemu-Ra became general in the south his priests increased the

importance of their god by identifying him with Nu, ^^ 3 ,

the great primeval god of the watery abyss, and from being the
local river-god of the Nile in the First Cataract he became the god
Hap-ur, l^T^i ^||, or the Nile of heaven; in the
latter aspect he was said to dwell in the Island of Senmut.

The views which were held about Khnemu-Ra as god of the
earthly Nile are best illustrated by the famous inscription which
was discovered on a rock on the Island of Sahal in 1890 by the
late Mr. Charles Wilbour. According to it, in the xviiith year of
king Tcheser fw7 ^1, who has been identified with the third
king of the Illrd Dynasty, the whole of the region of the South,
and the Island of Elephantine, and the district of Nubia were
ruled by the high official Mater, m o ^^ v& . The king sent a

despatch to Mater informing him that he was in great grief by
reason of the reports which were brought to him into the palace
as he sat upon his throne, and because for seven years there had
been no satisfactory inundation of the Nile. As the result of this
grain of every kind was very scarce, vegetables and garden
produce of every kind could not be found, and in fact the people
had very little food to eat, and they were in such need that men
were robbing their neighbours. Men wished to walk out, but
could not do so for want of strength ; children were crying for food,
young men collapsed through lack of food, and the spirits of the
aged were crushed to the earth, and they laid themselves down on
the ground to die. In this terrible trouble king Tcheser remem-
bered the god I-em-hetep, 0 (1 J\ / , the son of Ptah of the

South Wall, who, it would seem, had once delivered Egypt from a

KHNEMU-HAPI 53

similar calamity, but as his help was no longer forthcoming
Tcheser asked his governor Mater to tell him where the Nile rose,
and what god or goddess was its tutelary deity. In answer to
this despatch Mater made his way immediately to the kino-, and
gave him information on the matters about which he had asked
questions. He told him that the Nile flood came forth from the
Island of Elephantine whereon stood the first city that ever
existed ; out of it rose the Sun when he went forth to bestow
life upon man, and therefore it is also called " Doubly Sweet Life,"
1 1 "J" ® • The spot on the island out of which the river rose was
the double cavern (?) Qerti, <~> ^ , which was likened to two

1 1 n 1 1 1 1 1 1 - — -m LJ

breasts, ~^ V ? from which all good things poured forth ; this
double cavern was, in fact, the " couch of the Nile," ^= <p=^ D
£== (^ ^_% ar>d from it the Nile-god watched until the season
of inundation drew nigh, and then he rushed forth like a vigorous
young man, and filled the whole country.1 At Elephantine he
rose to a height of twenty-eight cubits, but at Diospolis Parva in
the Delta he only rose seven cubits. The guardian of this flood
was Khnemu, and it was he who kept the doors that held it in,
and who drew back the bolts at the proper time. Mater next
went on to describe the temple of Khnemu at Elephantine, and
told his royal master that the other gods in it were Sept (Sothis),
Anuqet, Hapi, Shu, Seb, Nut, Osiris, Horus, Isis, and Nephthys,
and after this he enumerated the various products that were found
in the neighbourhood, and from which offerings ought to be made
to Khnemu. When the king heard these words he offered up
sacrifices to the god, and in due course went into his temple to
make supplication before him ; finally Khnemu appeared before
him, and said, " I am Khnemu the Creator. My hands rest upon
" thee to protect thy person, and to make sound thy body. I
" gave thee thine heart. ... I am he who created himself. I am
the primeval watery abyss, and I am Nile who riseth at his will

>WWV\ f ^ H j| a r\

1 His inundation is thus described J\ / J\ U (I

54 KHNEMU-HAPI

" to give health for me to those who toil. I am the guide and
" director of all men, the Almighty, the father of the gods,
" Shu, the mighty possessor of the earth." Finally the god
promised that the Nile should rise every year, as in olden time,
and described the good which should come upon the land when he
had made an end of the famine. When Khnemu ceased to speak
king Tcheser remembered that the god had complained that no
one took the trouble to repair his shrine, even though stone lay
near in abundance, and he immediately issued a decree in which
it was ordered that certain lands on each side of the Nile near
Elephantine should be set apart for the endowment of the temple
of Khnemu, and that a certain tax should be levied upon every
product of the neighbourhood, and devoted to the maintenance of
the priesthood of the god ; the original text of the decree was
written upon wood, and as this was not lasting, the king ordered
that a copy of it should be cut upon a stone stele which should be
set in a prominent place.1 It is nowhere said that the god kept
his promise to Tcheser, but we may assume that he did. The
form of the narrative of the Seven Years' Famine summarized
above is not older than the Ptolemaic period, but the subject
matter belongs to a much older time, and very probably represents
a tradition which dates from the Early Empire.

We have seen that the spirit, or soul, of Khnemu pervaded all
things, and that the god whose symbol was a ram was the creator
of men and gods, and in connexion with this must be noted
the fact that, together with Ptah, he built up the edifice of the
material universe according to the plans which he had made under
the guidance and direction of Thoth. As the architect of the
universe he possessed seven forms which are often alluded to in
texts ; they are sometimes represented in pictures, and their names
are as follows : —

0 1 jk X D A 3 ' Khnemu Nehep, " Khnemu the Creator."
\lf 1 1 \\ 5} , Khnemu Khenti-taui, " Khnemu, governor of

the two lands."

1 For the hieroglyphic text see Brugscb, Die biblisclten sieben Julire der
Hiingersnoth, Leipzig, 1891.

The Goddess SATI.

FORMS OF KHNEMU 55

® ^[=®=l2^=^J' Khnemu Sekhbt ashsep-f, " Khnemu,
weaver of his light."

| ^ uru ^-^, Khnemu Khenti per-ankh, "Khnemu,
Governor of the House of Life."

= T^Cw' Khnemu Neb-ta-Ankhtet, "Khnemu, lord of
the Land of Life."

r)TK If ■¥- Q jf|. Khnemu Khenti netchemtchem ankhet,
" Khnemu, G-overnor of the House of Sweet Life."
^W Jj 5, Khnemu Neb, "Khnemu, Lord."

Sati> s3|j' or Satet' ^C^or> T"~$\' was &e Prin-
cipal female counterpart of Khnemu, and was worshipped with
him at Elephantine, where she was a sister goddess of Anqet. Her

name appears to be connected with the root sat, ]T" , "to

shoot, to eject, to pour out, to throw," and the like, and sat is
also used in connexion with the scattering abroad and sowing of
seed, and with the sprinkling of water ; thus at any rate at one
period she must have been regarded as the goddess of the inunda-
tion, who poured out and spread over the land the life-giving
waters of the Nile, and as the goddess of fertility. She sometimes
carries in her hands a bow and arrows, a fact which suggests that
in her earliest form she was a goddess of the chase ; according to
Dr. Brugsch, she was identified by the Greeks with their goddess
Hera.2 In many pictures of the goddess we see her wearing the
crown of the South and a pair of horns, which prove that she was

a form of Ast-Sept, j| A ^ -^ J) , or Isis-Sothis. At the time

when the temple of Dendera was built she was identified with the

local goddess Isis-Hathor of Dendera, with A:\jent, (1 " ^J),

of Thebes, and Menat, awaa W of Heliopolis, and Renpit of

1 This goddess must not be confounded with the Satet, ? "* J] ? who is

represented in the form of a woman, and bears upon her head the Utchat ^^^ ,
ami was a local Alexandrian form of Isis; see Lanzone, Dizionario, p. 1124.

2 Religion, p. 299.

56 SATI OR SATET

Memphis, the goddess of the year, etc. In the text of Pepi I.
Sati is mentioned (line 297) under the form Sethat, |l s=> (j ^*,
and we see from the context that in that early period the goddess
possessed a temple at Elephantine. The dweller in Tep, „ ^,
is said to have aided the king, who "has censed himself and
" performed his ceremonies of purification with a vessel of wine,
" which hath come from the vine of the god.1 . . . Seb stretcheth
" out his hand to Pepi and guideth him through the gates
" of heaven, a god in his beautiful place, a god in his place,

" 1 Ibv fP 'I *"^~ 1 frk ll ' °> anc^ behold Sethat washeth
" him with the water which is in her four vases in Abu " (Elephan-
tine). The mention of Tep shows that there was some connexion
between the goddess of the city of Per-Uatchet and the goddess of
Elephantine long before the period of the Vlth Dynasty. In the
preface to the cxxvth Chapter of the Booh of the Dead the
deceased enumerates the various sacred places which he has
visited, and says, " I have been in the waters of the stream, and I
" have made offerings of incense. I have guided myself to the
" Shentet Tree of the [divine] children, and I have been in Abu

" (Elephantine) in the Temple of Satet," || ° pA . This is

the only mention of Sati, or Satet, in the Theban Recension of the
Booh of the Dead, but it is of great importance as showing that
the temple of the goddess at Abu was regarded as one of the
principal holy places in Egypt. It has already been said that

Sati was connected by the Egyptians with the star Sept, A J) »

wherein dwelt the soul of Isis, and from this point of view Sati
was a form of Isis, and became in consequence a female counter-
part of Osiris ; this fact will account for the mention of Sati in the
Booh of the Dead. The centre of the worship of Sati appears to
have been the Island of Sahal, J^~, which lies about two miles to
the south of Elephantine, in the First Cataract.

- ~ I I Y>\ aa/w\a '|66l I
J ^ ^ I I I

The Goddess ANQET.

ANQET 57

Anqet, aa^a n 9 was the third member of the triad of

Elephantine, which consisted of Khnemu, Sati, and Anqet, and
she seems to have possessed many of the attributes of her sister-
goddess Sati. In pictures Anqet is represented in the form of a

woman who holds in her hands the sceptre T, and the emblem of
"life," •¥-; she wears on her head a crown of feathers which are
arranged in such a way as to suggest a savage origin. She
appears to have been originally a goddess of some island in the
First Cataract, but in early dynastic times she was associated with
Khnemu and Sati, and her worship was common throughout
Northern Nubia ; later the centre of her worship was" at SAhal,
and she was regarded as a goddess of that island, and was called

"lady of Satet," ^37 ^^ Nebt Satet. Her temple there seems
to have been named " Amen-heri-ab," (1 <=> 3 T, but it is clear

I AftAAAA \\ U vi>

from the appearance of Amen's name in its title that it cannot be
older than the XVIIIth Dynasty. At Philae another temple
was built in her honour, and it bore the name of " Pa-mer,"

£3-2, and it seems that from this island southwards
she was identified with Nephthys. In very early times Osiris,
Isis, and Nephthys were associated in a triad, and as Osiris was a
form of Khnemu, and Khnemu a form of Osiris, and Isis and Sati
were sister goddesses, it followed as a matter of course that Anqet
should be identified with Nephthys. According to Dr. Brugsch,1

the name "Anqet" is derived from the root anq, (I • , " to

surround, to embrace," and the like, and has reference to the
goddess as the personification of the waters of the Nile which
embrace, and nourish, and fructify the fields. Among the pictures
of Anqet reproduced by Signor Lanzone2 is one in which the
goddess is seen seated in a shrine with a table of offerings before
her ; the shrine is placed in a boat, at each end of which is an
aegis of a goddess, who wears on her head a disk and horns, ^4y .
and is probably Isis ; the boat floats on a stream from which runs
a small arm. The goddess is styled "Anqet, lady of Satet (i.e.,

1 Beligion, p. 302. 2 Dizionario, pi. xliv. ff.

58 KHNEMU HER-SHEF

" the Island of Sahal), lady of heaven, mistress of all the gods,"

r^^^^^'^i^in^7^!- in an°ther pictnre

she is seen suckling a young king whose neck she embraces with her
left arm, and in a text which accompanies another representation
she is described as the " giver of life, and of all power, and of all

" health, and of all joy of heart," ^ ^ ^7 [1 ~J | ^ <A ^ .

We have now to consider two very important forms of
Khnemu, that is to say, 1. Khnemu who, under the form of Her-
shef, was worshipped at Herakleopolis Magna, and 2. Khnemu
who, under the form of Osiris, was worshipped at Mencles.

1. Khnemu as Her-shef, ^ n3 J, or Her-sheft,

JJ , was worshipped at Suten-henen, or Henen-su,
I m /w»™ or Het-Henen-su, J I ^)AAAA^, under the

T AWVAA K O © • III LT=1 T AWAA JT <=> ©'

form of a horned, ram-headed man, and wore the White Crown
with plumes, a disk, and uraei attached. The Greeks trans-
scribed the name Her-shef by s ' Apaacf)^, and as Plutarch says
that it means " strength, bravery," it is clear that in his time the
latter portion of it, shef or sheft, was derived from shef, or shift,
JJ, "^^^ | j "strength, power, bravery," and the like.
On the other hand two variant forms of the name of the god

are: — Her-she-f. v «^^, i.e., " He who is on his lake," and

Heri-sha-f, ^ ^ ^j\ ° °, i.e., "He who is on his sand."

The first form would connect the god with Lake Moeris, and the
second refers to him as an aspect or phase of Osiris, who bears this
title in Chapter cxli., line 109, and Chapter cxlii., line 24, of the
Booh of the Dead. In Chapter xlii., line 14, the god Aa-shefit,
<7^>n (1 (1 ^ 2L Jn , is mentioned, and it is probable that he also is

to be identified with Osiris. Henen-su, the centre of the worship
of Khnemu under the form of Her-shefi, is often referred to in the
Booh of the Dead, and a number of important mythological events
are said to have taken place there. Thus it was here that Ra rose
for the first time when the heavens and the earth were created
(xvii. 7-9), and it was this rising which formed the first great act

HERU-SHEFIT. the Lord of Suten-Henen

THE BENNU 59

of creation, because as soon as Ra rose he separated the earth from
the sky. Osiris was here crowned lord of the universe, and here
his son Horus assumed the throne of his father left vacant by the
death of Osiris. When Ra ordered the goddess Sekhet to go forth
and destroy mankind because they had mocked him and had spoken
lightly of his age, she started on her journey from Henen-su. To
this place also returned Set after his defeat by Horus, who had
wounded him severely, and Osiris was believed to have taken a
spade and covered over with earth the blood * which dropped from
him and his fiends, and to have buried the bodies of those whom
Horus had slain. It is this act which is alluded to by the deceased
when he says (Chapter i., line 30), " I have grasped the spade on
" the day of digging the earth in Suten-lienen (or Henen-su)."
Elsewhere (xvii. 49) we have an allusion to the " day of the union

of the two earths," IT *K\ , smut taui, which is explained

by the stronger expression, " the completing of the two earths,"

fofo c ' , temt taui. The text which follows says that it

refers to " the mingling of earth with earth in the coffin of Osiris,
" who is the Soul that dwelleth in Henen-su, and the giver of
,; meat and drink, and the destroyer of wrong, and the guide of
" the everlasting paths, i.e., Ra himself." An entirely different
matter in connexion with the two earths is mentioned in line 121),
where there is an allusion to " Shu, the strengthener of the two

" lands in Henen-su," A A X R\ 3 ' ^^ u\> <=

A/WVAA A/WVAA ^ A I —21 i — I ' • • • ' S —21

% ^™ , and there is little doubt that the words refer to the

part which Shu played at the Creation, when he held up with his
arms and hands the sky which Ra had made to separate it from
the earth.

At Henen-su lived the Great Benxu, J m% tj^wj □ _y> QQ

- a (Chapter cxxv. 18), and in the neighbourhood dwelt the

' w ■

awful "Ckusher of Bones," [l^^^ — ° E i, Set-qesu, who is
mentioned in the Negative Confession, and in this place the souls
of the beatified found a place of rest in the realm of Osiris in this

1 Naville, Heracleopolis, p. 8.

60 HER-SHEF

place (cxxxvii.A, 25). Near Henen-su were the two great mytho-
logical lakes called Heh, ^i ! , and Uatch-urA, ^ ^ (| ^ S ;
the variant forms of the first of these are : — Semu - heh,
P ^5^ tjk ^ -^ jf1 ' ' an^ Utet-heh, ^\ ^ ^ W\ i . The sanctuary

AAAAAA ^ ^> *=»/V

of Osiris at Henen-su was called Nareref, "^ Jy> nm , or

" An-rut-f," _n_ y\ , i.e., " the place where nothing groweth,"

and it was entered by a door on the south side called Re-stau,

~^~ ' ' ' (Chapter xvii. 52) ; in some portion of the sanctuary

was the Aat-en-shet, '^ |1 , or " region of fire," and near it

was the torture chamber named " Sheni," X (1(1 . This

chamber was guarded by a god with the face of a greyhound
and the eyebrows of a man, and he sat watching at the " Elbow,"

a \ \ , of the " Lake of Fire " for the dead who passed that way,

and as he remained himself unseen he was able to seize upon them
and tear out their hearts and devour them. The texts show that
there was great difference of opinion about the name of this

monster, which is given as Mates, ^g^ e=^ ^>^ , and Beba,
and Heri-sep-f

\\ □©
These facts, which are derived chiefly from the xviith Chapter

of the Booh of the Bead, prove that Henen-su, or Herakleopolis,
possessed a system of theology of its own, and that this system
must be very ancient, but whether it is older than that of Helio-
polis it is impossible, at present, to say definitely. What is
certain, however, is that the great local god Her-shef was
sufficiently important to be regarded as a form of the great ram-
god Khnemu. It must be noted also that Her-shef was a solar
god, and that as such many of the titles of Ra were bestowed upon
him ; it is said that he lit up the world with his beams, that his
right eye was the sun and his left eye the moon, that his soul was
the light, and that the north wind which gave life to all came
forth from his nostrils. He is said, moreover, like Ra, to be
" One." 1 In a figure of the god reproduced by Lanzone2 he has

1 Religion, p. 304. " Dizionario, p. 552.

The Goddess ANIT.

HER-SHEF 61

four heads ; one is the head of a bull, one that of a ram, and two
are the heads of hawks. Above these are the characteristic horns
of Khnemu which are surmounted by two plumes and four knives.
These four heads represent the four gods who formed Khnemu of
Henen-su, i.e., Ra, Shu, Seb, and Osiris, and thus he might be
identified with Ra-Tem of Heliopolis, or Amen-Ra of Thebes, and
either of these compound gods might be worshipped as one of his
forms.

The female counterpart of Her-shef possesses various names,
and as she was identified with various goddesses this is not to be
wondered at ; her chief attributes were those of Hathor and

Isis, and her local name was Atet, J), or Mersekhnet,

3=r|lff fij . Many of her attributes, however, were those of

Net (Neith), ^^ J), and Meh-urt, and Heqet, and Anit, | M\ °;

as the last named goddess she was the sister of Ka-hetep, i.e.,
Osiris. According to a text quoted by Dr. Brugsch,1 Atet, the
local goddess of Henen-su, in the form of a cat slew Apep, the
great serpent of darkness. From this it is clear that she was a
female counterpart of Ra, who, as we knew from the xviith
Chapter of the Booh of the Dead, took the form of a cat, and slew
Apep, the prince of darkness, who had taken the form of a monster

serpent. The text says, " I am the Cat (Mau, 0 0 y\ tSr) , which

" fought (?) hard by the Persea Tree (Ashet, (1 e*=^ A), in Annu, on

"the night when the foes of Neb-er-tcher 2 ( wf) were

" destroyed." The explanation of this statement which follows the
question, " Who then is this ? " is " The male Cat is Ra himself,
" and he is called ' Mau ' by reason of the words of the god Sa,3

" who said about him, ' [Who] is like (man, 2 Q y> - )> un^o him?'
"and thus his name became 'Mau' (i.e., Cat)." The fight here
referred to is the first battle which the god of light waged against

1 Diet. Geog.t p. 399.

3 A form of Osiris, both as the lord of the universe, and as lord of his
re-united body.

3 The god of Reason, or Intelligence.

62 HENEN-SU

the fiends of darkness at Annu, after which he rose in the form of
the sun upon this world.

Finally, in connexion with the city Henen-su we must note
that there existed in the temple there a shrine which was dedicated
to the goddess Neheb-kau ^^ t\ ? J *tM WL 3 , who was

worshipped there in the form of a huge serpent. She was one of
the Forty-two Assessors of the Hall of Maati (Negative Confession,
line 40), and in the Papyrus of Nu (cxlix. 5) the deceased says
that she has " stablishecl his head for him ; " elsewhere she seems
to be mentioned as a form of Nut, and to be the female counter-
part of the serpent god Nau.1 She was a goddess who provided
for the dead meat and drink, not the material offerings of earth,

but the divine tchefaut food, ^ | *|\ \\ <=> <l^ 3 i , or |) ^=^ , or

tcheftchef, ^^% "^ "%v , which may be compared to the nectar

and ambrosia on which the gods of Olympus lived, and which grew
in the portion of the Sekhet-Aaru, or Elysian Fields, called

Tchefet, ^3 ^/V © . What this food was cannot be said, but the
word tchef or tcheftchef is connected with tcheftchef, 1^10)
"to shed light," and tchef etch ^ ^ 0, the "pupil of the eye"

of Ra, i.e., the "Eye of Horus," ' " V^, which is mentioned so

often in the Pyramid Texts, and it must then either be a celestial
food made of light, or some product of the mythological Olive

Tree, ^* w, Baqet, which grew in Annu (Unas, line 170).

In any case Neheb-kau was a very ancient goddess who was
connected with the Elysian Fields of the Egyptians, and she is
often depicted in the form of a serpent with human legs and arms,
and sometimes with wings also, and she carries in her hands one
or two vases containing food for the deceased. In the text of
Unas (line 599) she is referred to in the following passage : —
" Homage to thee, 0 Horus, in the domains of Horus ! Homage
" to thee, 0 Set, in the domains of Set ! Homage to thee, thou

AA/WV\
1

Aat x., 1. 6.

HENEN-SU 63

" god Aar (l\ ^j\ -^^) , in Sekhet - Aarer

>/ \ | ^ nifil ril , nl ii 11 1 iM ril n

"11^21)1)1)1)!)' Homa°e to thee' Netetthab Q ^(jo),
" daughter of these four gods who are in the Great House. Even
" when the command of Unas goeth not forth, uncover yourselves
" in order that Unas may see you as Horus seeth Isis, as Nehebu-
" kau (>www A J ^\ ULi 3^j seeth Serqet, as Sebek seeth Net

" (Neith), and as Set seeth Netetthab."

Among the greatest of the festivals at Henen-su were those
in honour of Neheb-kau which, according to Dr. Brugsch,1 were
celebrated on the first of Tybi, that is to say, nine days after the

"Festival of Ploughing the Earth," Khebs-ta, © JO ^^7,

when men began to plough the land after the subsidence of the
waters of the Inundation. Under the heading " Osiris " reference
is made to the performance of the ceremony of " ploughing the
earth," which gave the name to the festival, but it may be noted
in passing that it appears to have had a double signification, i.e.,
it commemorated the burial of Osiris, and it symbolized the
ploughing of the land throughout the country preparatory to
sowing the seed for the next year's crop. Other festivals
were those of Bast, Avhich were celebrated in the spring of the
Egyptian year, and those of the " hanging out of the heavens,"
K^y ° ^3[P , i.e., the supposed reconstituting of the heavens
each year in the spring. Finally, in connexion with Henen-su
may be mentioned the God Heneb,2 8 ViX B|M , for whom in

r> /wwv\ *£u

the Saite period the official Heru planted two vineyards ; of the
attributes of this god we know nothing, but it is probable that he
was supposed to preside over grain and other products of the land.
In several passages of the Booh of the Dead we have the word

heribet | ^t L , " corn-lands, provisions," and the like, and
in Chapter clxxx. line 29, a god called Henbi, « Ml J \ M ■ jj.

is mentioned, and he appears to be identical with the Heneb of
the stele of Heru.

1 liel'ujion, p. 305. - Bragsch, Diet. Gt'og., pp. 85:2, 1364.

64 FORMS OF KHNEMU

Coming now to the second great form of Khnemu, viz., that
under which he was worshipped at Mendes, we find that at a very
early date he was identified with the great god of that city, and
was known as Ba-neb-Tettu, "^ ^37 j j? @, i.e., the Ram, lord
of Tettu. Now as the word for " soul " in Egyptian was Ba, and
as a name of the ram was also Ba, the title Ba-neb-Tettu was
sometimes held to mean the " Soul, the lord Tettu," and this was
the name at Mendes of the local form of Khnemu, whose symbol
there, as elsewhere, was a ram. Ba-neb-Tettu, whose name was
corrupted by the Greeks into MeVSr??, and Tamai al-Amdid : by
the Arabs, was said to be the " living soul of Ra, the holy Sekhem

"who dwelleth within Hat-mehit, v-^-i,," and the "life of Ra,"

■V- a^vnaa a and he was worshipped throughout the sixteenth

nome from the earliest times. He was regarded as the virile
principle in gods and men, and is styled, " King of the South and
" North, the Ram, the virile male, the holy phallus, which stirreth
" up the passions of love, the Ram of rams, whose gifts are brought
" forth by the earth after it hath been flooded by the Nile, the
" Soul, the life of Ra, who is united with Shu and Tefnut, the One
" god, who is mighty in strength, who riseth in the heavens with
" four heads, who lighteth up the heavens and the earth (like Ra),
" who appeareth in the form of the Nile like (Osiris), who vivifieth
" the earth (like Seb), and who formeth the breath of life for all
" men, the chief of the gods, the lord of heaven and the king of
"the gods."2 Ba-neb-Tettu was originally a local form of Ra,
but he subsequently was made to include within himself not only
the Soul of Ra, but the Souls of Osiris, and Seb, and Shu. These
four Souls are reproduced by Signor Lanzone,3 and appear in the
form of four rams, the horns of each being surmounted by a
uraeus ; they are described as " The Soul of Seb, lord of Het-

1 aj>-^\ ^3. As a matter of fact the first portion of this name represents
©/xout?, the Greek name of one portion of the ancient city of Tettu, and the second
— " al-Amdid " — is a corruption of Ba-neb-Tettu, which became Ba-neb-Tet, then
Ba-n-Tet, and finally Man-Tet, Mendes.

2 See Brugsch, Religion, p. 309. 3 Dizionario, pi. 68.

C=D

\aI\MSv\ A*

k r ~

— — —

HAT-MEHIT 65

" teft ; the Soul of Osiris, lord of Ta-sent ; the Soul of

" Shu, lord of Anit ; and the Soul of Ra, dweller in "

In allusion to these Souls the Ram of Mendes is sometimes
described as the Ram with " Four faces (or, heads) on one neck,"

99 _^ J 0"

The female counterpart of Ba-neb-Tettu was Hat-mehit,

e==^00\| Qhc!$' anc^ ^er son ky the g0^ was Heru-pa-khart,
the dweller within Tettu, vv □ S)?|ftu. This goddess is

always represented as a woman, who bears on her head the fish,
<^)\, which is the symbol of the nome, *-«-il. She is described as

"ITT T T

the dweller in Atemet, **"* (j Q ] and she was in some

way connected with Punt, but the centre of her worship in Egypt
was the city of Mendes, of which [she is called the " Mother ; " she
was, of course, a form both of Isis and Hathor, and as such was
called " the Eye of Rfi, the lady of heaven, and the mistress of the
gods." In late dynastic times, when Ba-neb-Tettu was especially
regarded as the Soul of Osiris, and when the other aspects of the
god were not considered of so much importance, Hat-Mehit was
wholly identified with Isis, and her son " Harpocrates, the
dweller in Mendes," became to all intents and purposes " Horus,
the son of Isis," by Osiris. Thus we see that the local god of
Mendes, who was originally a form of Ra, the Sun-god by day,
was merged into Osiris, the Sun-god by night ; the priests, how-
ever, were careful to preserve the peculiar characteristics of their
god, i.e., virility and the power to create, and to recreate, and they
did so by declaring that the phallus and the lower part of the

backbone, - — •— >^ , of Osiris were preserved in the temple of

the city which bore the name of Per-khet, ^ ^ , i.e., the

" House of the staircase." The Ram of Mendes was then a form

of " Osiris as the Generator," jl ^ %> 1^ f"^ > as ne is called

1 Piehl in Recneil, torn, ii., p. 30; de Rouge, Gcog. Ancienne, p. 114.

II — F

66 DECAY OF MENDES

in Chapters cxli. and cxlii. of the Book of the Dead, and the
popularity of his cult in the Delta was probably due to the
elaborate phallic ceremonies which were celebrated at Mendes and
in the neighbourhood annually.

Before the close of the Ptolemaic period, however, some
calamity seems to have fallen upon Mendes, and her sanctuary
was forsaken and her god forgotten ; on the other hand, the
portion of the city which was known by the name Thmuis,
Gfxovis, survived, and was sufficiently important in Christian
times to possess a bishop of its own. The Copts called
the place -ejutoveujc, or ^Baki ojuioyi, and a Bishop of
Thmoui was present both at the Council of Nice and the Council
of Ephesus.1

Finally, we have to note that Khnemu as a form of Shu, i.e.,
as a personification of the wind, and atmosphere, and the supporter
of heaven, and the light of the Sun and Moon, was worshipped at
several places in Upper Egypt and in Heliopolis under the form of
a ram ; the centre of his worship at this last-named place was
Het-Benben, or the " House of the Obelisk." At Latopolis he
absorbed the attributes of Tern, and he was identified with Nu, the
maker of the universe and creator of the gods ; similarly, he was
regarded as a form of Ptah and of Ptah-Tanen, and his female
counterparts were Menhit, Sekhet, and Tefnut. In a hymn which
is inscribed on the walls of the temple of Esna he is called, " The
" prop of heaven who hath spread out the same with his hands," and
the sky is said to rest upon his head whilst the earth beareth up his
feet. He is the creator of heaven and earth and of all that therein
is, and the maker of whatsoever is ; he formed the company of the
gods, and he made man upon his potter's wheel. He is the One
god, the source from which sprang the regions on high, the
primeval architect, the maker of the stars, the creator of the gods,
who was never born, and the begetter or maker of his own being,
whom no man can understand or comprehend. Many other
passages in the inscriptions at Esna ascribe to him naturally all
the powers and attributes2 of Ptah. Among several interesting

1 Amelinean, La GeograpMe de I'HJgypte, p. 501.

2 For the enumeration of several of them see Brugsch, Religion, p. 504.

KHNEMU-SHU 67

addresses to the god may be mentioned that wherein it is said,
" Thou hast raised up heaven to be a dwelling-place for thy soul,
"and thou didst make the great deep that it might serve as a
" hiding-place for thy body." Finally, it may be noted that as
Khnemu-Shu absorbed the attributes of Nu, Ra, Ptab, Thoth, etc.,
so also several great goddesses, besides those already mentioned,
were identified with his female counterparts, e.g., Nut, Net (Neith),
Nebuut, etc.

( 68 )

CHAPTER IV
ATEN, (]*£*, THE GOD AND DISK OF THE SUN

N connexion with the Sun-gods of Egypt and with their
various forms which were worshipped in that country must
be considered the meagre facts which we possess concerning Aten,
who appears to have represented both the god or spirit of the sun,
and the solar disk itself. The origin of this god is wholly obscure,
and nearly all that is known about him under the Middle Empire
is that he was some small provincial form of the Sun-god which
was worshipped in one of the little towns in the neighbourhood of
Heliopolis, and it is possible that a temple was built in his honour
in Heliopolis itself. It is idle to attempt to describe the attributes
which were originally ascribed to him under the Middle or Early
Empire, because the texts which were written before the XVIIIth
Dynasty give us no information on the subject. Under the
XVIIIth Dynasty, and especially during the reigns of Amen-
hetep III. and his son Amen-hetep IV., he was made to usurp all
the titles and attributes of the ancient solar gods of Egypt, Ra,
Ra-Heru-khuti, Horus, etc., but it does not follow that they
originally belonged to him. In the Theban Recension of the
Booh of the Dead, which is based upon the Heliopolitan, we
find Aten mentioned by the deceased thus : — " Thou, 0 Ra,
" shinest from the horizon of heaven, and Aten is adored when he
" resteth (or setteth) upon this mountain to give life to the two
"lands."1 Hunefer says to Ra, "Hail, Aten, thou lord of beams
" of light, [when] thou shinest all faces (i.e., everybody) live ; "

1 See my Chapters of Coming Forth by Day (Translation), p. 7 ; for the
passages which follow see the Vocabulary, s.v. aten, p. 48.

ATEN WORSHIP 69

Nekht says to Ra, " 0 thou beautiful being, thou dost renew
" thyself and make thyself young again under the form of Aten ; "
Ani says to Ra, "Thou turnest thy face towards the Underworld,
" and thou makest the earth to shine like fine copper. The dead
" rise up to see thee, they breathe the air and they look upon thv
" face when Aten shineth in the horizon ; " " .... I have come
" before thee that I may be with thee to behold thy Aten daily; "
" 0 thou who art in thine Egg, who shinest from thy Aten," etc.

These passages show that Aten, at the time when the hymns
from which they are taken were composed, was regarded as the
material body of the sun wherein dwelt the god Ra, and that he
represented merely the solar disk and was the visible emblem of
the great Sun-god. In later times, owing to protection afforded
to him by Amen-hetep III., the great warrior and hunter of the
XVIIIth Dynasty, other views were promulgated concerning Aten,
and he became the cause of one of the greatest religious and social
revolutions which ever convulsed Egypt. After the expulsion of
the Hyksos, Amen, the local god of Thebes, as the god of the
victorious princes of that city, became the head of the company of
the gods of Egypt, and the early kings of the XVIIIth Dynasty
endowed his shrine with possessions, and gave gifts to his priest-
hood with a lavish hand. In spite of this, however, some of these
kings maintained an affection for the forms of the Sun-god which
were worshipped at Heliopolis, and Thothmes IV., it will be
remembered, dug out the Sphinx from the sand which had buried
him and his temple, and restored the worship of Ra-Harmachis,
and he was not the only monarch who viewed with dismay the
great and growing power of the priests of Amen-Ra, the " king of
the gods" at Thebes.

Amen-hetep III., the son of Thothmes IV., held the same
views as his father in this respect, and he was, apparently, urged to

give effect to them by his wife Thi, f J \\ ()(H , the daughter of Iuaa,

M % 0 ~^\ , and Thuau, s=> v\ ft v\ J) , who was a foreigner and
who was in no way connected with the royal house of Egypt.
Having married this lady, he gave her as dowry the frontier city
of Tcharu, — 3^ v\ ) ©, and her natural ability, coupled with the

THI AND AMEN-HETEP III.

favour of her husband, made her chief of all the royal wives, and a
great power in the affairs of the government of the country. It
has been thought by some that she was a native of the country near
Heliopolis, and it is possible that she herself was a votary of Aten,
but be that as it may, she appears to have supported the king in
his determination to encourage the worship of this god. At an
early period in his reign he built a temple in honour of Aten at
Memphis, and later he built one at Thebes, quite close to the great
sanctuary of Amen-Ra, the priests of whom were, of course, power-

less to resist the will of such an active and able king.

Soon after

The beams of Aten illumining the names of Khu-en-Aten and his family.

his marriage with Thi, Amen-hetep III. dug, in his wife's city of
Tcha.ru, a lake, which was about 6000 feet long by 1000 feet broad,1
and on the day of the festival when the water was allowed to flow
into it, he sailed over it in a boat called " Aten-neferu," (j "^ T IT,
i.e., the " Beauties of Aten ; " the name of the boat is a clear proof
of his devotion to the god Aten. Amen-hetep IV., the son of
Amen-hetep III. by the foreign lady Thi, not only held the
religious views of his father, but held them very strongly, and his

1 (T\ ^^ "~-a
its breadth 600 cubits."

« U ^=— s>~- £> <o<a, i.e., "its length 3600 cubits,

AMEN-HETEP IV. (KHU-EN-ATEN) 71

life shows that he must have been from his youth up an adherent
of the worship of Aten ; it is supposed, and with much probability,
that the intensity of his love for Aten and his hatred for Amen-Ra
were due to his mother's influence.

Amen-hetep IV. succeeded his father without difficulty, even
though his mother was not a member of the royal family of Egypt,
and for the first few years of his reign he followed the example of
the earlier kings of his dynasty, and lived at Thebes, where he no
doubt ruled according to his mother's wishes ; he offered up
sacrifices to Amen-Ra at the appointed seasons, and was, outwardly
at least, a loyal servant of this god, whose name formed a part
of his name as " son of the Sun." We may note in passing, that
he had adopted on his accession to the throne the title " Hio-h-
" priest of Ra-Heru-khuti, the exalted one in the horizon, in his
"name of Shu who is in Aten," c] y u mmm t\§ ^jf , — <£h , —

.s *— _§^ [3 _p O 0 xv £=■ (j "g*, which is a clear proof that

he was not only a worshipper of Ra-Harmachis, another of the
forms of the Sun-god of Heliopolis, but also that he endorsed the
views and held the opinions of the old College of Priests at
Heliopolis, which made Shu to be the creator of the gods, and
which assigned the disk (Aten) to him for a dwelling-place.
Amen-hetep' s titles as lord of the shrines of the cities of Nekhebet
and Uatchet,1 and as the Horus of gold 2 also prove his devotion
to a Sun-god of the South whose attributes were the same as the
Sun-god of Heliopolis. During the early years of his reign at

Thebes he built a massive Benben, J "vww J } m honour of

Rii-Harmachis at Thebes, and it is probable that he took the
opportunity of restoring or enlarging the temple of Aten which
had been built by his father ; at the same time we find that he
worshipped both Amen and Aten, the former in his official position
as king, and the latter in his private capacity. It was, however,

1^\

72 THE CITY KHUT-ATEN

impossible for the priests of Amen-Ra to tolerate the presence of
the new god Aten and his worship in Thebes, and the relations
between the king and that powerful body soon became strained.
On the one hand the king asserted the superiority of Aten over
every god, and on the other the priests declared that Amen-Ra
was the king of the gods. As, however, Amen-Ra was the centre
of the social life of Thebes, and his priests and their relatives
included in their number the best and greatest families of the
capital city, it came to pass that the king found himself and the
worship of Aten wholly unsupported by the great mass of its
population, whose sympathies were with the old religion of Thebes,
and by those who gained their living in connexion with the
worship of Amen-Ra. The king soon realized that residence in
Thebes was becoming impossible, and in the fifth year of his reign
he began to build a new capital on the east bank of the Nile, near
a place which is marked to-day by the Arab villages of Haggi
Kandil and Tell el- Amarna ; he planned that it should include
a great temple to Aten, a palace for the king, and houses for
all those who were attached to the worship of Aten and were
prepared to follow their king there.

Whilst the new capital was building the dispute between the
king and the priests of Amen-Ra became more severe, and matters
were much aggravated by Amen-hetep IV. when he promulgated
the edict for obliterating the name of Amen and his figure from
every monument in Egypt. At length the king left Thebes and
took up his abode in his new capital, which he called " Khut-

Aten," ^ 0 a^a, i.e., " Horizon of Aten," and as a si«:n of the

entire severance of his connexion with the traditions of his house
in respect of Amen-Ra he discarded his name " Amen-hetep " and

called himself Khut-en-Aten (^>J — (j ~g*l, i.e., "Glory of

Aten," or, " Spirit of Aten." At the same time he changed his
Horus name of " Exalted One of the double plumes " to " Mighty
Bull, beloved of Aten " (or, lover of Aten), and he adopted as lord
of the shrines of Nekhebet and Uatchet the title of " Mighty one
of sovereignty in Khut-Aten," and as the Horus of gold he styled
himself, " Exalter of the name of Aten." The temple of Aten at

ATEN WORSHIP

Khut-Aten was, like that at Heliopolis, called Het Benben,
M ^ J] AAAAAA J ■ a name which probably means "House of

the Obelisk ; " it was begun on a very large scale, but was never
finished. It contained many altars whereon incense was burnt
and offerings were laid, but no sacrifices of any kind were offered
up on them. The high-priest of Aten assumed the title of the

high-priest of Ra at Heliopolis, Ur-maau, ^* ~p "v\ 0 >> ^j ?

and in many respects the new worship was carried on at Khut-
Aten by means of many of the old forms and ceremonies of the
Heliopolitan priesthood ;
on stated occasions the
king himself officiated.
The worship of Aten as
understood by Amen-
hetep IV. was, however,
a very different thing
from the ancient wor-
ship of Aten, for whereas
that was tolerant the
new worship was not.
It is clear from the re-
liefs which have been
found in the city of
Khut-Aten that Aten
was regarded as the giver
of life, and the source of all life on this earth, and that his symbols
were the heat and light of the sun which vivified and nourished
all creation. Aten was also the one physical body of the Sun, and
the creed of Aten ascribed to the god a monotheistic character or
oneness, of which it denied the existence in any other god. This
being so, the new religion could neither absorb nor be absorbed by
any other; similarly, Aten could neither absorb nor be absorbed by
the other gods of Egypt, because he had nothing in common
with them. Attempts have been made to prove that the Aten
worship resembled that of the monotheistic worship of the
Hebrews, and to show that Aten is only another form of the name

Amcn-hetep IV. and his Wife adoring Aten.

HYMN TO ATEN

Adon, i.e., the Phoenician god i*TN, whom the Greeks knew as
"a Sams ; but as far as can be seen now the worship of Aten was
something like a glorified materialism, which had to be expounded
by priests, who performed ceremonies similar to those which
belonged to the old Heliopolitan sun-worship, without any con-
nexion whatsoever with the worship of Yahweh, and a being of
the character of Adon, the local god of Byblos, had no place in it
anywhere. In so far as it rejected all other gods, the Aten
religion was monotheistic, but to judge by the texts which describe
the power and works of Aten, it contained no doctrines on the
unity or oneness of Aten similar to those which are found in the

Amen-hetep IV. seated on his throne beneath the Disk.

hymns to Ra, and none of the beautiful ideas about the future life,
with which we are familiar from the hymns and other compositions
in the Book of the Dead.

The chief source of our knowledge of the attributes ascribed
to Aten is obtained from the hymns to this god which Amen-
hetep IV. caused to be inscribed on his monuments, and from
one of them which has twice been published in recent years l we

1 First by Bouriant in Memoires cle la Mission, torn, i., pp. 2ff., and later, with
numerous corrections of Bouriant' s text and a running commentary by Mr. Breasted,
in Be Hymnis in Solem sub rege Amenopliide IV. conceptis, Berlin (no date).

HYMN TO i ATEN 75

obtain the following extracts. The hymn is prefaced by these
words : —

" 1. A hymn of praise to Heru-khuti (Harmachis), who
" springeth up joyfully in the horizon in his name of ' Shu who is
" in the Disk,' and who liveth for ever and for ever, Aten the
" Living One, the Great One, he who is [celebrated] in the thirty

" year festival, the lord of the orbit (0 "^1 of the sun, the lord

" of the sun, the lord of heaven, the lord of earth, the lord of the
" House of Aten in the city of Khut-Aten, 2. by the king of the
" South and of the North, who liveth by Maat, the Lord of the Two

" Lands, f Nefer-kheperu-Ra-ua-en-RajL1 the son of the Sun, who

" liveth by Maat, the lord of crowns, f Khu-en-Aten J,2 who is great

" in the duration of his life, 3. and by his great royal wife, his darling,

" the Lady of the Two Lands, f Nefert-iti, Nefer-neferu-Aten V

'* the living one, the strong one for ever." The hymn proper
begins after the words, " He (i.e., the king) saith, 4. ' Thy rising is
" ' beautiful in the horizon of heaven, 5. 0 thou Aten, who hadst
" ' thine existence in primeval time. 6. When thou risest in the
" ' eastern horizon thou fillest every land with thy beauties, 7. thou
" ' art beautiful to see, and art great, and art like crystal, and art
" ' high above the earth. 8. Thy beams of light embrace the lands,
" ' even every land which thou hast made. 9. Thou art as Ra,
" ' and thou bringest [thyself] unto each of them, 10. and thou
" ' bindest them with thy love. 11. Thou art remote, but thy beams
" ' are upon the earth. 12. So long as thou art in the heavens day
"' shall follow in thy footsteps. 13. When thou settest in the
u ' western horizon the earth is in darkness, and is like a being that
"'is dead. 14. They lie down and sleep in their habitations,
" ' 15. their heads are covered up, and their nostrils are stopped,
" ' and no man can see his neighbour, 16. and all their goods and

1 These titles mean something like, " Beauty of the creations of Ra, tbe only
one of Ra."

- I.e., " Glory of Aten."

3 The proper name is Nefert-iti, and her title means " Beauty of the beanties
of Aten."

76 HYMN TO ATEN

" ' possessions may be carried away from under their heads without
" ' their knowing it. 17. Every lion cometh forth from his den,
" ' 18. and serpents of every kind bite; 19. the night becometh
" ' blacker and blacker, 20. and the earth is silent because he who
" ' hath made them hath sunk to rest in his horizon.

"21. When thou risest in the horizon the earth lightens, and
" when thy beams shine forth it is day. 22. Darkness taketh to
" flight as soon as thy light bursteth out, and the Two Lands keep
" festival daily. 23. Then [men] wake up and stand upon their
" feet because thou hast raised them up, 24. they wash themselves,
" and they array themselves in their apparel, 25. and they lift up
" to thee their hands with hymns of praise because thou hast risen.
" 26. [Over] all the earth they perform their work. 27. All beasts
" and cattle repose in their pastures, 28. and the trees and the
" green herb put forth their leaves and flowers. 29. The birds
" fly out of their nests, and their wings praise thy Ka as they fly
" forth. 30. The sheep and goats of every kind skip about on
" their legs, 31. and feathered fowl and the birds of the air also
" live [because] thou hast risen for them. 32. The boats float
" down and sail up the river likewise, 33. for thy path is opened
" when thou risest. 34. The fish in the stream leap up towards
" thy face, 35. and thy beams shine through the Avaters of the
" great sea.

" 36. Thou makest male seed to enter into women, and thou
" causest the liquid seed to become a human being. 37. Thou
" makest the man child to live in the body of his mother.
" 38. Thou makest him to keep silent so that he cry not, 39. and
" thou art a nurse to him in the womb. 40. Thou givest breath
" that it may vivify every part of his being. 41. When he goeth
" forth from the belly, on the day wherein he is born, 42. thou
" openest his mouth that he may speak, 43. and thou providest
" for him whatsoever is necessary. 44. When the chick is in the
" the egg, and is making a sound within the shell, 45. thou givest
" it air inside it so that it may keep alive. 46. Thou bringest it
" to perfection so that it may split the eggshell, 47. and it cometh
" forth from the egg to proclaim that it is a perfect chick,
" 48. and as soon as it hath come forth therefrom it runneth

HYMN TO ATEN

" about on its feet. 49. How many are the things which thou
" hast created !

" 50. There were in the face of the One God, and his

" had rest. 51. Thou didst create the earth at thy will

" when thou didst exist by thyself, 52. and men and women, and
" beasts and cattle, and flocks of animals of every kind, 53. and
11 every thing which is upon the earth and which goeth about on
" its feet, 54. and everything which is in the air above and which
" flieth about with wings, 55. and the land of Syria and Nubia,

Amen-hetep IV. and his Wife and Daughter.

" and Egypt. 56. Thou settest every man in his place, 57. and
" thou makest for them whatsoever they need. 58. Thou pro-
" videst for every man that which he should have in his storehouse,
" and thou computest the measure of his life. 59. They speak in
" tongues which are different [from each other], 60. and their
" dispositions (or characteristics) are according to their skins.
" 61. Thou who canst discern hast made the difference between
" the dwellers in the desert to be discerned.

" Q2. Thou hast made Hapi (i.e., the Nile) in the Tuat, 63. and

78 HYMN TO ATEN

" thou bringest him on according to thy will to make rational
" beings to live, 64. inasmuch as thou hast made them for thyself,
"65. 0 thou who art the lord of all of them, and who dost remain
" with them. 66. Thou art the lord of every (?) land, and thou
"shinest upon them, 67. thou art Aten of the day, and art
" revered in every foreign land (?), 68. and thou makest their
" lives. 69. Thou makest Hapi in heaven to come down to them,
" 70. and he maketh his rushing waters to flow over the hills like
"the great green sea. 71. and they spread themselves abroad
" and water the fields of the people in their villages. 72. Thy
" plans (or, counsels) are doubly beneficent. 73. Thou art the
" Lord of eternity, and thou thyself art the Nile in heaven, and
" all foreign peoples and all the beasts on all the hills 74. go about
"on their feet [through thee]. 75. Hapi (i.e., the Nile) cometh
" from the Tuat to Egypt, 76. and thou givest sustenance to its
" people and to every garden, and 77. [when] thou hast risen they
" live for thee.

" 78. Thou hast made the seasons of the year so that they
" may cause the things which thou hast made to bring forth,
" 79. the winter season bringeth them cold, and the summer
" season fiery heat. 80. Thou hast created the heavens which are
" far extending that thou mayest rise therein and mayest be able
" to look upon all which thou didst create when thou didst exist
" by thyself, 81. and thou dost rise in thy creations as the living
" Aten, 82. and thou dost rise, and dost shine, and dost depart on
" thy path, and dost return. 83. Thou didst create [the forms]
" of created things in thyself when thou didst exist alone. 84.
" Cities, towns, villages and hamlets, roads and river[s], 85. from
" these every eye looketh upon thee, 86. for thou art the Aten of
" the day and art above the earth. 87. Thou journeyest through

" that which existeth in thine Eye. 88 89.

" Thou art in my heart, 90. and none knoweth thee except thy

" son f Nefer-kheperu-Ra-ua-en-Ra J, 91. and thou makest him to

" be wise and understanding through thy counsels and through
" thy strength. 92. The earth is in thy hand, inasmuch as thou
" hast made them (i.e., those in it). 93. When thou risest man-

HYMN TO ATEN 79

" kind live ; and when thou settest they die. 94. As lono- as thou
" art in the sky they live in thee, 95. and the eyes of all are upon
" thy beauties until thou settest, 96. and they set aside their
" work of every kind when thou settest in the west. 97. Thou

" risest and thou makest to grow for the kino-.

"98 from the time when thou didst lay the foundations

" of the earth, 99. and thou didst raise them up for thy son who
" proceeded from thy members." [Here follow two lines wherein
the names and titles of the king are repeated.]

The above version of the hymn to Aten will serve to illustrate
the views held by the king and his followers about this god, and
may be compared with the hymns to Ra, which are quoted in the
section on the forms of the Sun-god, when it will be seen that
many of the most important characteristics of hymns to sun-gods
are wanting. There is no mention of enemies or of the fiends, Apep,
Sebau, and Nak, who were overcome by Ra when he rose in the
eastern horizon ; no reference is made to Khepera, or to the
services which Thoth and Maat were believed to render to him
daily ; and the frequent allusions to the Matet and Sektet Boats
in which Ra was thought to make his journey over the sky are
wholly omitted. The old myths which had grown up about Ra
are ignored, and the priests of Aten proclaimed with no uncertain
voice the unity of their god in terms which provoked the priests
of Amen to wrath. Aten had existed for ever, they said, he was
beautiful, glorious, and self-existent, he had created the sun and
his path, and heaven, and earth, and every living being and thing
therein, and he maintained the life in man and beast, and fed all
creatures according to his plans, and he determined the duration
of their life. Everything came from Aten, and everything
depended upon him ; he was, moreover, everlasting. From the
absence of any mention of the " gods " or of the well-known great
gods of Egypt it is evident that they wished to give a monotheistic
character to the worship of Aten, and it was, manifestly, this
characteristic of it which made the king and his god detested at
Thebes ; it accounts for the fact that Amen-hetep IV. felt it to be
necessary to build a new capital for himself and his god, and
supplies us with the reason why he did not settle in one of the

80 ATEN WORSHIP

ancient religious centres of his kingdom. We should expect that,
as he styled himself the high-priest of Heru-khuti (i.e., Harmachis),
he would have taken up his abode in Memphis or Heliopolis,
where this god was greatly honoured, but as he did not, we are
driven to conclude that there was in the worship of Aten and in
the doctrines of his priests something which could neither brook
nor tolerate the presence of another god, still less of other
gods, and that that something must have been of the nature of
monotheism.

Now although the hymn quoted above gives us an idea of the
views held by Amen-hetep IV. and his adherents concerning
Aten, it is impossible to gather from it any very precise imforma-
tion about the details of the belief or doctrine of Aten, but it is
clear that in practice the religion was of a sensuous character, and
eminently materialistic. Incense was burnt freely several times
in the day, and the hymns sung to Aten were accompanied by the
sounds of the music of harps and other instruments, and the people
vied with each other in bringing gifts of fruit, and flowers, and
garden produce to lay on the altars which were never drenched
with the blood of animals offered up for sacrifice. The worship of
Aten was of a joyous character, and the surroundings among
which it was carried on were bright and cheerful. The mural
decorations in the temple were different from those of the older
temples of Egypt, for they were less severe and less conventional,
and they were painted in lively colours; in fact, the artists
employed by Amen-hetep IV. threw off many of the old trammels
of their profession, and indulged themselves in new designs, new
forms, new colours, and new treatment of the subjects which they
wished to represent. We may see from the remains of their wall
decorations that the artists of the city of Khut-Aten made one
great step in advance, that is to say, they introduced shading into
their painting, and it is greatly to be regretted that it was retraced
later ; it was only during the reign of Amen-hetep IV. that the
Egyptian artist ever showed that he understood the effects of light
and shade in his work. The texts and inscriptions which were
placed upon the walls relate to the glory and majesty and
beneficence of Aten, and everywhere are seen representations of

ATEN WORSHIP 81

the visible emblem of the god. The form in which he is depicted
is that of the solar disk, from which proceed rays, the ends of

which terminate in hands wherein are the emblems of life, ■¥•>

and sovereignty, 0; in the bas-reliefs and frescoes we see these
human-handed rays shining upon the king, and his queen and
family, and upon the cartouches containing the names of himself
and of his queen Nefert-ith. The simple interpretation of such
scenes is that the sun is the source of all life and of everything
which supports it upon earth, but it is probable that the so-called
Aten heresy was in some way founded upon the views which the
Atenites held about this method of representing their god. Be
this as it may, Amen-hetep IV. loved to be depicted with the
human-handed rays falling upon him, and whatever his doctrines
of Aten were he preached them with all the enthusiasm of an
Oriental fanatic, and on special occasions he himself officiated as
high-priest of the cult. The wisdom of his policy is open to
doubt, but there is no reason for regarding him as anything but
an earnest and honest propagandist of a new creed.

Now, as the king changed his religion and his name, so he
also caused his own form and figure when represented in bas-
reliefs to be changed. In the earlier monuments of his reign he is
depicted as possessing the typical features of his father and of
others of his ancestors, but at Tell el-Amarna his physical
characteristics are entirely different. Here he is portrayed with
a very high, narrow, and receding forehead, a large, sharp,
aquiline nose, a thin, weak mouth, and a large projecting chin,
and his head is set upon a long and extremely slender neck ;
his chest is rounded, his stomach inflated, his thighs are large and
broad, and in many respects his figure resembles that of a woman.
It is impossible that such representations of the king would
be permitted to appear in bas-reliefs in his city unless he
approved of them, and it is clear that he did approve, and
that his officials understood that he approved of this treatment
of his person at the hands of sculptors and artists, for some
of the high officials were themselves represented in the same
manner. Still, some of the drawings of the king must be
II — G

82 AMEN-HETEP IV.

regarded as caricatures, but whether intentional or otherwise
cannot be said.

For a few years Amen-hetep IV. led a life of great happiness
and enjoyment in his new capital, and his whole time seems to
have been passed in adorning it with handsome buildings, fine
sculptures, and large gardens filled Avith trees and plants of every
kind ; he appears to have bestowed gifts Avith a lavish hand upon
his favourites, who it must be admitted, were his officials who
seconded his wishes and gave effect to them. Life at Khut-Aten
was joyous, and there is no evidence that men troubled
themselves with thoughts about death or the kingdom of Osiris ;
if they did, they made no mention of them in their hymns and
inscriptions.

On the other hand Amen-hetep IV. did not, or could not,

abolish the characteristic funeral customs and beliefs of his

country, and the tombs of the adherents of Aten bear witness to

the fact. The king caused a tomb to be hewn out of the rock in

the mountains near the town, on its eastern side, and it contained,

when discovered in 1892 by the natives, the things which are

usually found in tombs of men of high rank. The sarcophagus

was broken in pieces, but scattered about the mummy-chamber

and along the corridor which led to it were numbers of objects and

fragments of objects made of the beautiful purple and blue glazed

faience which is so characteristic of the reign of Amen-hetep IV.

The body of the king must have been mummified, and on it must

have been laid the same classes of amulets that are found on the

royal mummies at Thebes. Portions of several granite ushabtiu

figures were also found, a fact which shows that those who buried

the king assumed he would enjoy a somewhat material life in

Sekhet-hetepet and Sekhet-Aarru in the kingdom of Osiris. That

Amen-hetep IV. thought little about his death and burial is proved

by the state of his tomb, which shows that he made no attempt to

prepare it for the reception of his body when the need should

arise. This is the more strange because he had caused his eldest

daughter A ten-merit, f\ ^^ "^x. (1 (1 <=> Jj , to be buried in it, and

he must have known from sad experience what great preparations

AMEN-HETEP IV. 83

had to be made, and what complicated ceremonies had to be per-
formed when a royal personage was laid to rest. The tombs of
the adherents of Aten are very disappointing in many ways,
though they possess an interest peculiar to themselves. From the
scenes painted on their walls it is possible to obtain an idea of the
class of buildings which existed in the city of Khut-Aten, and of
the arrangements of its streets and gardens, and of the free manner
in which the various members of the royal family moved about
among the people. The king's tomb was never finished, and the
remains of the greater number of the paintings on its walls show
that they were executed not for him but for his eldest daughter,
who has already been mentioned ; the chief subject chosen for
illustration is the worship of Aten, and both the scenes and the
texts accompanying them represented that the god was adored by
every nation in the world.

It is, unfortunately, not known how old the king was when he
died, but he must have been a comparatively young man, and his
reign could not have been so long as twenty years. In the ten or
twelve years of it which he lived at Khut-Aten he devoted himself
entirely to the building of his new capital and the development of
the cult of Aten, and meanwhile the general condition of Egypt
was going from bad to worse, the governors of Egyptian possessions
in Syria and Palestine were quarrelling among themselves, strong
and resolute rebels had risen up in many parts of these countries,
and over and above all this the infuriated jDriesthood of Anien-Ra
were watching for an opportunity to restore the national god to his
proper place, and to set upon the throne a king who would
forward the interests of their brotherhood. This opportunity came
with the death of Amen-hetep IV., when Tut-ankh-Amen, a son of
Amen-hetep III. by a concubine, ascended the throne ; he married
a daughter of Amen-hetep IV., who was called Ankh-s- en-pa- Aten,
but she changed her name into Ankh-s-en-Amen, and both the new
king and queen were worshippers of the great god of Thebes.
Tut-ankh-Amen at once began to restore the name and figure of
Amen which his father-in-law had cut out from the monuments,
and began to build at Thebes ; very soon after his accession he
came ito terms with the priests of Amen, and in due course

84 AMEN-HETEP IV.

removed his court to the old capital. On the death of Tut-ankh-
Amen, a "superintendent of the whole stud of Pharaoh" of the
name of Ai ascended the throne by virtue of his marriage with
Thi, who was in some way related to the family of Amen-hetep IV. ;
before Ai became king he was a follower of Aten, and built him-
self a tomb at Khut-Aten, which was ornamented after the manner
of those of the adherents of this god, but as soon as he had taken
up his abode at Thebes and begun to reign over Egypt he built
another tomb in the Valley of the Tombs of the Kings at Thebes.

The decoration of the sarcophagus which he placed in the
latter tomb makes it quite certain that when he made it he had
rejected the cult of Aten, and that he was, at all events outwardly,
a loyal follower of the god Amen-Ra. On the death of Ai several
pretenders to the throne rose up in Egypt, and a period of anarchy
followed. Of the details of the history of this period nothing is
known, and the only certain fact about it is that the power of the
XVIIIth Dynasty was broken, and that its downfall was certain.
During the reigns of Tut-ankh-Amen and Ai the prosperity of the
city Khut-Aten declined rapidly, and as soon as the period of
anarchy which followed their reigns began its population left it,
little by little, and its downfall was assured ; the artists and work-
men of all kinds who had obtained work there under Amen-hetep
found their occupation gone, and they departed to Thebes and the
other cities whence they had come. Under the reign of Heru-em-
heb the decay of the city advanced and it became generally
deserted, and very soon after men came from far and near to carry
off, for building purposes, the beautiful white limestone blocks
which were in the temple and houses. Heru-em-heb was the
nominee of the priests of Amen-Ra, and he used all his power and
influence to stamp out every trace of the worship of Aten, and
succeeded. Thus Amen-Ra conquered Aten, Thebes once more
became the capital of Egypt, the priests of Amen regained their
ascendancy, and in less than twenty-five years after the death of
Amen-hetep IV. his city was deserted, the sanctuary of his god
was desecrated, his followers were scattered, and his enemies were
in undisputed possession of the country.

( 85 )

CHAPTER V

THE GREAT COMPANY OF THE GODS OF
HELIOPOLIS

A PERUSAL of the Pyramid Texts reveals the fact that the
priests of Heliopolis believed in the existence of three
companies of gods, and that to each company they assigned at
least nine gods ; in certain cases a company contained eleven,
twelve, or more gods. In the text of Unas (line 222 if.) we find
a series of addresses to Ra-Tem, wherein are mentioned Set

and Nephthys, ^J? ^ , Osiris, Isis, and Her-hepes, E , JJ ,

* | , Thoth, Anubis, and Usert, ^%, ~^' I ' anc^

Horns, which seems to show that one company of gods, of which the
dual god Ra-Tem was the head, consisted of Set, Nephthys, Her-
hepes, Osiris, Isis, Thoth, Anubis, Usert, and Horus, i.e., in all ten
gods. In the next section but one of the same king's text (line 240 f.)
the Great Company of the gods of Heliopolis are declared to be : —

I.Tem, ^. 2. Shu, Poa^. 3. Tefnut, gfL. 4. Seb, 1g*J.
5. Nut, °. 6. Isis, i . 7. Set, >$_j. 8. Nephthys,

9. Thoth, a >^. 10. Horus, v^. Here again we have ten gods

assigned to the divine company, but curiously enough the name of
Osiris, one of the most important of the gods, is omitted. Follow-
ing these ten names comes an address to the " Great Company of

the Gods," c ^^, which clearly refers to the gods

whose names we have mentioned. In the text of Pepi II.
(line 665), the gods who are declared to form " the Great Company
of the gods who are in Annu" are: — 1. Tem. 2. Shu. 3. Tefnut.

4. Seb. 5. Nut. 6. Osiris. 7. Isis. 8. Set, [1 c , and 9.

86 GODS OF HELIOPOLIS

Nephthys, ^] , and they are called the " offspring of Tern, who
" made wide his heart when he gave them birth in your name of
" ' Nine.' '51 A few lines lower down the king makes a petition to
the " Great Company of the gods who are in Annu," and he
includes in it the names of Tem, Shu, Tefnut, Seb, Nut, Osiris,
Osiris-Khent-Amenti, Set of Ombos, Heru of Edfu,2 Ra, Khent-
Maati,3 and Uatchet ; thus the Great Company of the gods of
Heliopolis may contain either nine or twelve gods. In several
passages in the Pyramid Texts two groups or companies of gods,
eighteen in number, are mentioned ; thus in the text of
Mer-en-Ra, line 453, allusion is made to the "very great
" eighteen gods who are at the head of the Souls of Annu," but
these, clearly, include the Great Company and the Little Company,
who are addressed on behalf of the deceased in the text of Unas,
lines 251, 252.

The triple Company to which allusion is sometimes made,

nmninmrnmnmrn <t^> «- ^ *- *--

bably supposed to include the Great Company of the gods of
heaven, the Little Company of the gods of earth, and the Company
of the gods of the Underworld, but from many passages it is
evident that the Great and Little Companies represented to the
Egyptian, for all practical purposes, the whole of the gods whom
he attempted to worship. The priests of the provincial cities and
towns adopted by degrees the more important of the views of the
Heliopolitan priesthood concerning the Egyptian cosmogony and
theogony, and as they were able to identify their local gods with
Temu, or Ra-Tem, the head of the Heliopolitan Company of gods,
and with the members of his company to whom their attributes
were most akin, no serious opposition appears to have been offered
by them to the tenets of the great religious centre of Heliopolis.
The priests of this city were prudent enough to include as forms of
the gods of their divine companies the great ancient gods and
goddesses of the South and the North, as well as a number of

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TEM, SHU, TEFNUT 87

lesser gods whose worship was quite local, and in this way they
succeeded in causing their doctrines to be accepted throughout the
length and breadth of Egypt, and there is no doubt that the great
theological system of Thebes under the Middle and New Empires
was based entirely upon that of Heliopolis. We have now to
describe the attributes of the gods of the Great Company, which
for convenience may be assumed to consist of the folio win «■ : —
Tern, Shu, Tefnut, Seb, Nut, Osiris, Isis, Set, and Nephthys.

1. Tem *ac, or

Tem was a form of the Sun-god, and was the great local god
of Annu, and the head of the company of gods of that place. His

name is connected with the root tem, ^^ t\ • , or temem,

tar _M* _B^ } ' " to ^e compleW " to make an end of," and he
was regarded as the form of the Sun-god which brought the day to
an end, i.e., as the evening or night sun. He is always depicted
in the human form. The attributes of the god have been already
described in the section which treats of the forms of the Sun-
god Ra.

2.SHn,pm^,orp^,orP!jy,orQ[y.

3. Tefnut, f- |.

Shu and his female counterpart Tefnut may be considered
together, because they are usually mentioned together, at all events
in the texts of the later periods. The name Shu appears to be
derived from the root shu, G@jR, "dry, parched, withered,
empty," and the like, and the name Tefnut must be connected

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with the root tef, f a^ww? or teftef, ^^ww, "to spit,

be moist," and the like ; thus Shu was a god who was connected
with the heat and dryness of sunlight and with the dry atmosphere
which exists between the earth and the sky, and Tefnut was a
personification of the moisture of the sky, and made herself

88 SHU AND TEFNUT

manifest in various forms. The oldest legend about the origin of
the gods is contained in the text of Pepi I., wherein it is said
(line 465) that once upon a time Tern went to the city of Annu and
that he there produced from his own body by the irregular means
of masturbation his two children Shu and Tefhut. In this crude
form the myth is probably of Libyan origin, and it suggests that its
inventors were in a semi-savage, or perhaps wholly savage, state
when it was first promulgated. In later times, as we have already
seen, the Egyptians appear to have rejected certain of the details
of the myth, or to have felt some difficulty in believing that Shu
and Tefhut were begotten and conceived and brought forth by

Tern, and they therefore assumed that his shadow, Ti, hhaibit,

acted the part of wife to him ; another view was that the goddess
Iusaaset was his wife.1

The old ideas about the origin of the twin gods, however,
maintained their position in the minds of the Egyptians, and we
find them categorically expressed in some of the hymns addressed
to Amen-Ra, who under the New Empire was identified with Tern,
just as at an earlier period Ra was identified with the same god.
In two hymns quoted by Brugsch 2 we have the following : —
" 0 Amen-Ra, the gods have gone forth from thee. What flowed
" forth from thee became Shu, and that which was emitted by thee
" became Tefhut ; thou didst create the nine gods at the beginning
" of all things, and thou wast the Lion-god of the Twin Lion-gods,"

Q _2i£ J] fiZj i J\ nj . The Twin Lion-gods are, of course,

Shu and Tefnut, who are mentioned in the Booh of the Dead in
several passages.4 In the second hymn to Amen-Ra it is said,

1 In the passage referred to the opening words are, " Tern came to take
pleasure in himself," J\ I \h f^\ iu s«, and M. Maspero thinks that the name

of the goddess Iusaaset, J\ v\ <>-=- M , may be derived from them. See

La Mythologies Hgyptienne, p. 247.

2 Religion, p. 422. 3 Brugsch, Beise, pi. 26, 1. 26.

h (1(1 <jj y see the list of passages given in my Vocabulary to the Boole of
the Dead, pp. 197, 198.

The God SHU.

SHU AND TEFNUT 89

" Thou art the One God, who didst form thyself into two gods,
" thou art the creator of the Egg, and thou didst produce thy
" Twin-Gods." In connexion with the production of Shu and
Tefnut Dr. Brugsch refers to the well-known origin of the gods of
Taste and Feeling, Hu, 8 v\ ^ Jn, and Sa, sb *\\ Jn, who are
said to have sprung into being from the drops of blood which fell
from the phallus of Ra, and to have taken up their places among
the gods who were in the train of Ra, and who were with Temu
every day.1 (Booh of Hip Dead, xvii. 62).

Shu is represented in the form of a man who wears upon his
head one feather, f) , or two, [1] , or four, tHjj. ; the phonetic value
of the sign \\ is shu, and the use of it as the symbol of the god's
name seems to indicate some desire on the part of the Egyptians to
connect the word shu, or shdu, "feather," with shu, "light, empty
space, dryness," etc. As the god of the space which exists
between the earth and the sky, Shu was represented under the
form of a god who held up the sky with his two hands, one
supporting it at the place of sunrise, and the other at the place of
sunset, and several porcelain figures exist in which he is seen
kneeling upon one knee, in the act of lifting up with his two
hands the sky with the solar disk in it. When Shu wears no
feather he bears upon his head the figure of the hind-quarter of a
lion Jg), peh; in mythological scenes we find him both seated and
standing, aud he usually holds in one hand the sceptre j, and in

the other •¥■ . In a picture given by Lanzone 2 he grasps in his
left hand a scorpion, a serpent, and a hawk-headed sceptre. The
goddess Tefnut is represented in the form of a woman, who wears
upon her head the solar disk encircled by a serpent, and holds in
her hands the sceptre I, and -r; she, however, often appears with
the head of a lioness, which is surmounted by a uraeus, and she is
sometimes depicted in the form of a lioness.

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90 SHU

An examination of the texts shows that Shu was a god of
lio-ht, or light personified, who made himself manifest in the beams
of the sun by day, and in the light of the moon by night, and his

home was the disk (J\ ^A of the sun. Viewed in this connexion
it is easy to understand the scene in which the god appears rising
up from behind the earth with the solar disk upon his head, and
his hands supporting that upon which it rests. In a text at Edfu
published by Bergmann,1 the creator of Shu is called Tauith,
" "J 3 , and to him the king who caused the words to be inscribed

is made to say, " Thou hast emitted (! /"^ dshesh) Shu, and

" he hath come forth from thy mouth. ... He hath become a
" god, and he hath brought for thee every good thing ; he hath
" toiled for thee, and he hath emitted for thee in his name of Shu,
" the royal double. He hath laboured for thee in these things,
" and he beareth up for thee heaven upon his head in his name
" of Shu, and Tauith giveth the strength of the body of heaven
"in his name of Ptah. He beareth up II fj ^or ^hee

" heaven with his hands in his name of Shu, the body of the
" sky." 2 It must be noted that the same word dshesh, [ ^^ i>
is used to express both the idea of " pouring out " and of
"supporting," and it is difficult to reconcile these totally different
meanings unless we remember that it is that which Tern, or
Ra-Teni, has poured out which supports the heavens wherein
shines the Sun-god. That which Tern, or Ra-Tem, has poured
out is the light, and light was declared to be the prop of the sky.

1 Hieroglyphische Inschriften, Vienna, 1879, pi. 42, 11. 1-4, 10, 11.

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The Goddess TEFNUT.

SHU 91

From a number of passages examined by Dr. Brugsch 1 we find
that Shu was a personification of the rays which came forth from
the eyes of Ra, and that he was the soul of the god Khnemu, the
great god of Elephantine and of the First Cataract ; he also
represented the burning, fiery heat of the sun at noon, and the sun
in the height of summer.

In another aspect his abode was the region between the earth
and the sky, and he was a personification of the wind of the North ;
Dr. Brugsch went so far as to identify him with the " spiritual
Pneuma in a higher sense," and thought that he might be regarded
as the vital principle of all living beings. He was certainly, like
his father Tem, thought to be the cool wind of the North, and the
dead were grateful to him for his breezes. Shu was, in fact, the
god of the space which is filled with the atmosphere, even as Ra
was the god of heaven, and Seb the god of the earth, and Osiris
the god of the Underworld. From the Booh of the Dead (xvii. 16)
we learn that Shu and Tefnut were supposed to possess but one
soul between them, but that the two halves of it were identified
with the soul of Osiris and the soul of Ra, which together formed
the great double soul which dwelt in Tattu. The gate of Tchesert
in the Underworld was called the "gate of the pillars of Shu"
(xvii. 56), and Shu and Tefnut laid the foundations of the house
in which the deceased was supposed to dwell. From the xviiith
Chapter of the Book of the Dead we find that the princes of
Heliopolis were Tem, Shu, Tefnut, Osiris, and Thoth, and that Ra,
Osiris, Shu, and Bebi were the princes of the portion of the
Underworld which was known by the name of Anrut-f. We

may note in passing that Bebi, J J mm J), or Baba, J (1 J (1 Jj,
or J^_ jjj , or Baba, J ^ ^ J ^ ^ ^ , or Babai,

J ^7^ 1^ JI "%* !^ QQ $\ ' was *^e nrst_Dorn son °f Osiris.

According to Dr. Brugsch, Baba was personified in the form of
some Typhonic mythological animal, and was the god who presided
over the phallus ; the blood which fell from his nose grew up into
plants which subsequently changed into cedars. Dr. Pleyte has

1 Beligion, p. 4:'d.

92 SHU

rightly identified Bebi or Baba with the Befiwv or Befitova of
Plutarch (De Iside, § 62) and with the Bdfiw; of Hellanicus.1
Bebon was a name of Typhon, i.e., Set, and that he was represented
by an animal is proved by the hieroglyphic form of his name,

which is determined by the skin of an animal, J <^s J ^^ W .

In Chapter xxiii. the deceased prays that his " mouth may be
unclosed by Shu with the iron knife wherewith he opened the
mouth of the gods." From Chapters xxxiii. and xxxv. we learn
that Shu was believed to possess power over serpents, and he it
was who made the deceased to stand up by the Ladder which
would take him to heaven (xcviii. 4). That souls needed a ladder
whereby to mount from earth to heaven was a very ancient belief
in Egypt. The four pillars which held up the sky at the four
cardinal points were called the "pillars of Shu" (cix. 5, ex. 13),
and Shu was the breath of the god Ra (exxx. 4). The deceased
was nourished with the food of Shu, i.e., he lived upon light ; and
in the Roman period Shu was merged in Ra, the god of light.
The part played in Egyptian mythology by Tefhut is not easily
defined, and but little is known about her. In the text of Unas
(line 453) she is mentioned together with the two Maat goddesses,

^^j \ (1 , and with Shu, but curiously enough, she seems to appear

as the female counterpart of a god called Tefen, *^. . The

passage reads, " Tefen and Tefnet have weighed Unas, and the
" Maat goddesses have hearkened, and Shu hath borne witness,"
etc. In the Theban Recension of the Book of the Dead she is
mentioned a few times in connexion with Shu (Chapters xvii.,
exxx., etc.), and she is one of the group of gods who form the
divine company and the " body and soul of Ra " (cxl. 7), but she
performs no service for the deceased beyond providing him with
breath. She was originally a goddess of gentle rain and soft
wind, but at a comparatively late period of Egyptian history she
was identified with Nehemauit at Hermopolis, with Menhit at
Latopolis, with Sekhet in Memphis, and with Apsit in Nubia.

Unlike most of the gods of Egypt, Shu and Tefnut do not appear

1 Aeg. Zeitschrift, 1865, p. 55.

SHU 93

to have have had set apart for them any special city or district,
but at the same time titles were given to certain cities which pre-
supposed some connexion between them and these gods. Thus
Dendera was called Per-Shu, c~=1 R @ T , i.e., " House of Shu," and
Apollinopolis Magna was called Hinu-en-Shu-nefer, m (](j Q

Y ($£$ J, and Edfu was the "Seat of Shu," jj(5^©, and

Memphis bore the name of " Palace of Shu," Jrtl ° © R % 1 .x

/WWW I I I Jl

Similarly, one portion of Dendera was known as the " House of
Tefnut," or the " Aat of Tefnut," ^=^_r^^, i^m^ ga or

r» av Whether there were statues of Shu and
Tefnut in these cities cannot be said, but it is very probable that
they were worshipped in their sanctuaries under the forms of lions,
and in this connexion it is worthy of note that Aelian records
{Be Nat. Animal, xii. § 7) that the people of Heliopolis worshipped
lions in the temple of Helios.

It has already been mentioned that Shu was the sky-bearer
par excellence, and we may note in passing the interesting myth
which the Egyptians possessed about him in this capacity, and the
explanation which they gave of his occupying this position.
According to the text which is found in the tomb of Seti I. in the
Valley of the Tombs of the Kings at Thebes, in very remote times,
when Ra ruled over gods and men and had his throne established
in the city of Suten-henen, or Henen-su, mankind began to utter
seditious words against him, and the great god determined to
destroy them. He summoned Hathor, Shu, Tefnut, Seb, and Nut
into his presence, and having told them what men, who had pro-
ceeded from his eye, had been saying about him, he asked them
for their advice, and promised that he would not slay the rebels
until he had heard what the " first-born god " and the " ancestor
gods " had to say on the matter. In answer to this the first-born

god Nu, 1 J (1 t\ fl %> f% & , advised him to let his daughter

Hathor, "the eye of Ra," go forth and slay men ; Ra accepted the
advice straightway, and Hathor went forth and slew all mankind,

1 Brugscb, Did. Gdog., p. 776.

94 SEB

and when she returned Ra was well pleased with her. Soon after
this he hecame wearied with the earth, and the goddess Nut
having been turned into a cow he mounted upon her back and
remained there, but before long the cow began to shake and to
tremble because she was very high above the earth, and when she
complained to Ra about it he commanded Shu to be a support to
her, and to hold her up in the sky. In the picture of the cow
which accompanies the text we see her body resting upon the head
and the two raised hands and arms of the god. When Shu had
taken up his place beneath the cow and was bearing up her body,
the heavens above and the earth beneath came into being, and the
four legs of the cow became the four props of heaven at the four
cardinal points ; and thus it came to pass that the god Seb and
his female counterpart Nut began their existence.

Seb, ^.J^.or^J^, or vj|, or *"], or V|.

Seb was the son of Shu and Tefnut, and Avas the brother and
husband of Nut, and the father of Osiris and Isis, Set and
Nephthys, and some say of one of the Horus gods ; according to
the late Dr. Brugsch his name should be read Geb or Keb, or
Gebb, or Kebb, and in very early times this undoubtedly seems to
have been the correct form of the god's name. He is usually
represented in the form of a man who bears upon his head either

the white crown Q , or the crown of the North, to which is added

the Atef crown, ^T, or a goose, ^*> of the peculiar species

called seb. This bird was sacred to him because he was believed
to have made his way through the air in its form. Seb was the
god of the earth, and the earth formed his body and was called the
" house of Seb," just as the air was called the " house of Shu," and
the heaven the " house of Ra," and the Underworld the " house of
Osiris." As the god of the surface of the earth from which spring-
up trees, and plants, and herbs, and grain he played a very
prominent part in the mythology of the Underworld, and as the
god of the earth beneath the surface of the ground he had
authority over the tombs wherein the dead were laid. In hymns

SEB, THE ERPA OF THE GODS

SEB 95

and other compositions he is often styled the erpdt, o

i.e., the hereditary, tribal chief of the gods, and he plays a very
important part in the Book of the Dead. Thus he is one of the
company of the gods who watch the weighing of the heart of the
deceased in the Judgment Hall of Osiris, and on his brow rested
the secret gates which were close by the Balance of Ra, and which
were guarded by the god himself (xii. 2).

The soul of Seb was called Smam-ue, fl Ih^7 t\ ^Zh 3 ^*

(xvii. 116). The righteous who were provided with the necessary
words of power were enabled to make their escape from the earth
wherein their bodies were laid, but the wicked were held fast by
Seb (xix. 14); Sekhet and Anpu were great helpers of the
deceased, but it was Seb whom he asked to open wide his two jaws
for him, whom he begged to open his eyes, and loose his legs which
were bandaged (xxvi. 1). And of him the deceased said, "My
"father is Seb, and my mother is Nut" (xxxi. 5). Like Shu the
god Seb was appealed to by the deceased for help against serpents
(xxxiii. 2), and he was never tired of boasting that his cakes were
" on the earth with the god Seb " (liii. 4), and that the gods had
declared that he was " to live upon the bread of Seb " (lxviii. 9). In
a burst of joy, Nu, the overseer of the house of the overseer of the
seal, is made to say, " The doors of heaven are opened for me, the
" doors of earth are opened for me, the bars and bolts of Seb are
" opened for me " (lxviii. 2), and " I exchange speech with Seb
"(lxxviii. 12), I am decreed to be the divine heir of Seb, the
" lord of the earth, and to be the protector therein. The
" god Seb refresheth me, and he maketh his risings to be mine "
(lxxx. 11,12).

The religious texts show that there was no special city or
district set apart for the god Seb, but a portion of the temple
estates in Apollinopolis Magna was called the " Aat of Seb,"

■^ J \v\ ' an(^ a name °f Dendera was "the home of the children

of Seb," ^ IT] (]() ^ ffl P J ^ J ^ • The chief seat of the god

appears to have been at Heliopolis, where he and his female
counterpart Nut produced the great Egg whereout sprang the Sun-

96 SEB

god under the form of a phoenix.1 Because of his connexion with

this Egg Seb is sometimes called the " Great Cackler," Kenken-ur,

S Z3 "^» % § Thus the deceased says, " Hail, thou god Tern,

/WW\A /W\*AA <^-— — ^ A— 1

" grant unto me the sweet breath which dwelleth in thy nostrils.
" I embrace that great throne which is in the city of Hermopolis,
" and I keep watch over the Egg of the Great Cackler (or,
" according to another reading, I am the Egg which is in the
" Great Cackler, and I watch and guard that mighty thing which
" hath come into being wherewith the god Seb hath opened the
" earth), I germinate as it germinateth ; I live as it liveth ; and
"[my] breath is [its] breath" (Booh of the Dead, Chapters liv.,
" lvi., lix.).

The name of the phoenix in Egyptian is "Bennu," J ~ ■
and this bird played a very prominent part in Egyptian mythology,
but the texts do not bear out the extraordinary assertions which
have been made about it by classical writers. According to the
story which Herodotus heard at Heliopolis (ii. 73), the bird visited
that place once every five hundred years, on its father's death ;
when it was live hundred, or fourteen hundred and sixty-one
years old, it burnt itself to death. It was supposed to resemble
an eagle, and to have red and gold feathers, and to come from
Arabia ; before its death it built a nest to which it gave the power of
producing a new phoenix, though some thought that a worm crept
out of its body before it died, and that from it the heat of the sun
developed a new phoenix. Others thought that it died after a life
of seven thousand and six years, and another view was that the
new phoenix rose from the burnt and decomposing remains of his
old body, and that he took these to Heliopolis where he burnt
them.2 All these fabulous stories are the result of misunder-
standings of the Egyptian myth which declared that the renewed
morning sun rose in the form of a Bennu, and of the belief which
declared that this bird was the soul of Ra and also the living-
symbol of Osiris, and that it came forth from the very heart of the

1 Bragsch, Religion, p. 577.

2 See Luciart, Be Mort. Pers., xxvii. ; Philostratus, Vit. Apollon., iii. 49 ;
Tzetzes, Chi liar, v. 397 ; Pliny, Hist. Nat., x. 2 ; Poruponius Mela, iii. 8.

SEB 97

od. The sanctuary of the Bennu was the sanctuary of Ra. and
Osiris, and was called Het Benben, Q J Lvw^ J i.e., the

" House of the Obelisk," and remembering this it is easy to under-
stand the passages in the Booh of the Dead, " I go in like the
" Hawk, and I come forth like the Bennu, the Morning Star (i.e.,
" the planet Venus) of Ra " (xiii. 2) ; "I am the Bennu which is in
" Heliopolis" (xvii. 27), and the scholion on this passage expressly
informs us that the Bennu is Osiris. Elsewhere the deceased
says, " I am the Bennu, the soul of Ra, and the guide of the gods
" in the Tuat ; (xxix.c 1) ; let it be so done unto me that I may
" enter in like a hawk, and that I may come forth like Bennu,
"the Morning Star" (cxxii. 6). On a hypocephalus quoted by
Prof. Wiedemann,1 the deceased is made to say, " I am in the form
" of the Bennu, which cometh forth from Het-Benbenet in Annu,"
and from many passages we learn that the Bennu, the Soul of Ra,
which appeared each morning under the form of the rising sun,
was supposed to shine upon the world from the top of the famous
Persea tree wherein he renewed himself. We may note that a
Chapter of the Book of the Dead (lxxxii.) was written with the
special object of enabling the deceased to transform himself into a
Bennu bird if he felt disposed to do so ; in it he identifies himself
with the god Khepera, and with Horus, the vanquisher of Set,
and with Khensu.

It has already been said that Seb was the god of the earth,
and the Heliopolitans declared that he represented the very
ground upon which their city stood, meaning that Heliopolis was
the birthplace of the company of the gods, aud in fact that the work
of creation began there. In several papyri we find pictures of the
first act of creation which took place as soon as the Sun-god, by
whatsoever name he may be called, appeared in the sky, and sent
forth his rays from the heights of heaven upon the earth, and in
these Seb always occupies a very prominent position. He is seen
lying upon the ground with one hand stretched out upon it, and
the other extended towards heaven, which position seems to be
referred to in the text of Pepi I., lines 338, 339, wherein we read,

i Aeg. Zeit., 1878, p. 93.
II — II

SEB AND NUT

" Seb throws out his [one] hand to heaven and his [one] hand

" towards the earth,

By his side stands the god Shu, who supports on his

upraised hands the heavens which are depicted in the form of a
woman, whose body is bespangled with stars ; this woman is the
goddess Nut, who is supposed to have been lifted up from the
embrace of Seb by Shu when he insinuated himself between their
bodies and so formed the earth and the sky. This was the act of
Shu which brought into being his heir Seb, and his consort Nut,
and it was the heirship of this god which the kings of Egypt
boasted they had received when they sat upon their thrones.

Seb was the hereditary tribal chief of the gods, and his throne

represented the sovereignty
both of heaven and of earth;
as a creative god he was

/>U

^Tngrr^ V

Seb and Nut.

identified with Tern, and
so, as Dr. Brugsch pointed
out, became the " father of
his father." As an elemen-
tary god he represented the
earth, as Ra did fire, and
Shu air, and Osiris water.
In some respects the attri-
butes of Nut were assigned
to him, for he is sometimes called the lord of the watery abyss, and
the dweller in the watery mass of the sky, and the lord of the Under-
world. He is also described as one of the porters of heaven's gate,
who draws back the bolts, and opens the door in order that the light
of Ril may stream upon the world, and when he set himself in
motion his movements produced thunder in heaven and quaking
upon earth. He was akin in some way to the two Akeru gods,
^\ ^o £££ 3 i , who were represented as a lion with a head

at each end of its body ; this body was a personification of the
passage in the earth through which the sun passed during the
hours of night from the place where he set in the evening to that
where he rose the next morning. The mouths of the lions formed

SEB AND NUT

the entrance into and the exit from this passage, and as the head
of one lion symbolized the evening and the west, and the other
symbolized the morning and the east, in later days each lion's
head was provided with a separate body, and the one was called

Sef, I , i.e., "Yesterday," and the other was called Tuau,

* 1^ V ^' *'e*' "To-day" (Book of the Dead, xvii., lines 14, 15).
Though he was god of the earth Seb also acted as a guide to the
deceased in heaven, and he provided him with meat and drink ;
numerous passages in the Booh of the Bead refer to the gifts which
he bestowed upon Osiris his son, and the deceased prayed fervently
that he would bestow upon him the same protection and help
which he had bestowed upon Osiris.

Shu supporting the boat of the Sun-god beneath the sky-goddess Nut.

In two passages in the Booh of the Dead (Chapter xxxi. 3 of
the Saite Recension ; and Chapter lxix. 7, Theban Recension) we
appear to have an allusion to a myth concerning Seb which is
otherwise unknown. In the former the deceased says, " I, even I,
" am Osiris, who shut in his father Seb together with his mother
" Nut on the day of the great slaughter. My father is Seb and my
"mother is Nut"; and in the latter he says, "I, even I, am Osiris,
" who shut in his father together with his mother on the day of
"making the great slaughter," and the text adds, "now, the father
" is Seb, and the mother is Nut." The word used for " slaughter "

100 NUT

is shdt, a ^k , and there is no doubt whatsoever about its

meaning, and according to Dr. Brugsch 1 we are to understand
an act of self-mutilation on the part of Ra, the father of Osiris,
similar to that which is referred to in the Book of the Dead.
Chapter xvii., line 61. According to this passage the gods Ammiu,

-JL- \\ \\ \\ f=a *n i , sprang from the drops of blood2 which fell

from Ra after the process of mutilation, and Dr. Brugsch compared

the action of Osiris in shutting in, ^ " g , his father Seb with

the punishment which Kronos inflicted upon his father Uranus
because he threw the Cyclopes into Tartarus, and the Ammiu gods
had an origin somewhat similar to that of the Erinnyes.

Nut, D~, or®", or ®®, or «

The goddess Nut was the daughter of Shu and Tefnut, and
the wife of Seb, the Earth-god, and the mother of Osiris and Isis,
and Set and Nephthys ; she was the personification of the heavens
and the sky, and of the region wherein the clouds formed, and in
fact of every portion of the region in which the sun rose, and
travelled from east to west. As a goddess of the late historical
period in Egypt Nut seems to have absorbed the attributes of a
number of goddesses who possessed attributes somewhat similar to
those of herself, and the identities of several old nature goddesses
were merged in her. In the Pyramid Texts (e.g., Unas, line 452)
Nut appears as the regular female counterpart of Seb, who is

described as the "Bull of Nut," " ^a ", i.e., he was either

the father, or husband, or son of the goddess ; her name is some-
times written without f==*s the determinative for sky, e.g., in
Pepi I., line 242, where it is said, "Nut hath brought forth
her daughter Venus," f I ff| 1 1 (j ««w O "fe^ R cs jO . ^ Properly

1 Religion, p. 581.

Id^¥M=^!^ ^l^^t^

i i i

NUT

101

speaking, Nut,

a o

is the personification of the Day-sky, i.e., of

the sky which rests upon the two mountains of Bakhau and Manu,
that is, the Mountain of Sunrise and the Mountain of Sunset, but
the Pyramid Texts prove that the Egyptians conceived the
existence of a personification of the Night-sky, and it seems as if

Nut giving birth to the Sun, the rays of which fall ou Hathor in the horizon.

this goddess and her male counterpart were entirely different
beings from Seb and Nut, and had different names. In the text
of Unas (line 557) we find mentioned the two gods Nau and Naut,

I A. „ ^ , , who are, however, regarded as one god

102 NUT

and are addressed accordingly. Thus it is said, "Thy cake is to
" thee, Nau and Naut, even as one who uniteth the gods and who
"maketh the gods to refresh themselves beneath their shadow."
In this passage it is certainly right to assume that Naut represents
the Night-sky because of the determinative of the name t=d,
which is the sky, or heaven, inverted. In another passage (Teta,
line 218) we read of the "star Nekhekh of Naut" (or Nut),

/WWW ^?\ /WVWA h 15?

^^* □ Y^ ©°, i.e., the "star Nekhekh in the Night-sky ; on

the other hand too much stress must not be laid upon the

determinative, because in the word 1 1 c ^ v\ f=q, which seems

to mean the " firmament strewn with stars," l the determinative is
that of the Day-sky.

At a very early period, however, the difference between the
Day-sky and the Night-sky was forgotten, at least in speaking,
and it is chiefly from good funeral texts that we learn that
a distinction between them was made in writing. In the
Papyrus of Ani2 are several examples of the name Nut written

/WWW /WWW Qj.

° © , or * — 1 )L , and the latter form is several times found in

r — i' e>l@ lift'

the Papyrus of Nu, which dates from the first half of the period of
the XVIIIth Dynasty; whenever one or other of these forms is
found in good papyri it is the Night-sky which is referred to in
the text. We have already seen in the paragraphs on the god
Nu that he had a female counterpart called Nut, who represented
the great watery abyss out of which all things came, and who
formed the celestial Nile whereon the Sun sailed in his boats ; this
watery path was divided into two parts, that whereon the Sun
sailed by day, and that over which he passed during the night.
The goddess Nut, whom the texts describe as the wife of Seb, is
for all practical purposes the same being as Nut, the wife of Nu ;
this fact is proved by her titles, which are, " Nut, the mighty one,
" the great lady, the daughter of Ra " ; " Nut, the lady of heaven,
" the mistress of the gods " ; " Nut, the great lady, who gave birth
" to the gods " ; " Nut, who gave birth to the gods, the lady of

1 Maspero, Becueil, torn, v., p. 25.

2 See my Vocabulary to the Booh of the Dead, p. 159.

NUT, the Mother of the Gods.

NUT

10;

" heaven, the mistress of the Two Lands." 1 The shrines of the
goddess were not very numerous, but there was a Per- Nut,

a ^ J) , in Memphis, and a Het-Nut, cj , in the Delta, and
three portions of the temple territory in Dendera were called
respectively Ant-en-Nut, Per-mest-en-Nut, and Per-netch-

Nut-ina-Shu, ||

MA/VW 7T ^

AAWM

D ^ ^

and

ctzd

.2 The

goddess is usually represented in the form of a
woman who bears upon her head a vase of water,
0, which has the phonetic value Nil, and which
indicates both her name and her nature ; 3 she
sometimes wears on her head the horns and disk of
the goddess Hathor, and holds in her hands a
papyrus sceptre and the symbol of "life." She
once appears in the form of the amulet of the

buckle, ft, from the top of which projects her

head, and she is provided with human arms,
hands, and feet ; sometimes she appears in the
form which is usually identified as that of Hathor,
that is as a woman standing in a sycamore tree

and pouring out water from a vase, (v, for the

souls of the dead who come to her.
more tree of Nut," „ /$ <

The

syca-

D ^

mentioned in Chapter lix. of the Booh of the Dead,
and in the vignette we see the goddess standing
in it.

On a mummy-case at Turin the goddess
appears in the form of a woman standing on the

* ■* ,
.« + *+♦

♦ * • » ■» « ,

♦ « i ♦ *

« *

! ° ~ ^fc*

o ^

f=^ ^ II

1«

° Q ^

2 Brugsch, Diet. Geog., p. 366.

3 For a good collection of figures of the goddess see Lanzone, op. cit., pi. 150 ff.

104

NUT

emblem of gold, f^. Above her head is the solar disk
with uraei, and she is accompanied by the symbols of Ne-
khebet, Uatchet, and Hathor as goddess of the West; by her
feet stand two snake-headed goddesses of the sky, each of whom
wears the feather (J on her head. The goddess herself wears the
vulture crown with uraei, and above are the uraei of the South
and North and the hawk of Horus wearing the white crown.
Below her is the sycamore tree, her emblem, and in it sits the
great Cat of Ra who is cutting off the head of Apep, the god of
darkness and evil. In the form in which she appears in this
picture Nut has absorbed the attributes of all the great goddesses,
and she is the type of the great mother of the gods and of the
world.

On coffins and in many papyri we find her depicted in the

form of a woman whose
body is bent round in
such a way as to form a
semi-circle ; in this atti-
tude she represents the
sky or heaven, and her
legs and arms represent
the four pillars on which
the sky was supposed to
rest and mark the position
of the cardinal points.
She is supported in her position by Shu, the son of Ra, who
is supposed to have lifted her up from the embrace of Seb,
and this last-named god is seen lying on the ground, with one hand
raised to heaven and the other touching the earth. On each side
of Shu is a hawk; the one represents the rising and the other the
setting sun. According to one myth Nut gave birth to her son
the Sun-god daily, and passing over her body he arrived at her
mouth, into which he disappeared, and passing through her body
he was re-born the following morning. Another myth declared
that the sun sailed up the legs and over the back of the goddess in
the Atet, or Matet Boat until noon, when he entered the Sektet
boat and- continued his journey until sunset. In the accompanying

Seb and Nut.

The Goddess NUT holding a Tablet on which stands
HARPOCRATES.

NUT 105

picture we see Ra in his boat with Shu and Tefnut (?) sailing
up through the watery abyss behind the legs of Nut, in the Atet
Boat, and sailing down the arms of the goddess in the Sektet Boat
into the Tuat or Underworld ; the whole of the body and limbs of
the goddess are bespangled with stars. In another remarkable
picture we see a second body of a woman, which is also bent round
in such a way as to form a semi-circle, within that of Nut,
and within this second body is the body of a man which is
bent round in such a way as to form an almost complete circle.
Some explain this scene by saying that the outer body of a woman
is the heaven over which Ra travels, and that the inner body is
the heaven over which the Moon makes her way at night, whilst
the male body within them is the almost circular valley of the
Tuat ; others, however, say that the two women are merely personi-
fications of the Day and Night skies, and this view is, no doubt,
the correct one. The raising up of Nut from the embrace of Seb
represented, as we have before said, the first act of creation, and
the great creative power which brought it about having separated
the earth from the waters which were above it, and set the sun
between the earth and the sky, was now able to make the gods,
and human beings, animals, etc. The Egyptians were very fond of
representations of this scene, and they had many variants of it, as
may be seen from the collection of reproductions given by
Lanzone.1 In some of these we find Shu holding up the Boat of
Ra under the body of Nut, in others we see the two boats of Ra
placed side by side on her back, the god in one boat being
Khepera, and the god in the other being Osiris. Shu is some-
times accompanied by Thoth, and sometimes by Khnemu ; in one
instance Seb has a serpent's head, and in another the goose, which
is his symbol, is seen standing near his feet with its beak open in
the act of cackling. The Egyptian artists were not always con-
sistent in some of their details of the scene, for at one time the
region wherein is the head of Nut is described as the east, ¥> an(^
at another as the west, ft ; at one time Seb lies with his head to the
east, and at another to the west. Finally, the goddess once

1 Op. cit., pll. luOff.

106 NUT

appears holding up in her hands a tablet, on which stands a
youthful male figure who is probably intended to represent
Harpocrates, or one of the many Horus gods ; in this example she
is regarded as the Sky-mother who has produced her son, the
Sun-god. According to another myth Nut was transformed into
a huge cow, the legs of which were held in position by the Four
Children of Horus, whilst her body was supported by Shu, as the
body of Nut when in the form of a woman was borne up by
this god.

From a large number of passages found in texts of all periods
we learn that, from first to last, Nut was always regarded as a
friend and protector of the dead, and the deceased appealed to her
for food, and help, and protection just as a son appeals to his
mother. In the text of Teta (line 175), it is said to the deceased,
" Nut hath set thee as a god to Set in thy name of ' god,' and thy
" mother Nut hath spread herself out over thee in her name of

,- , MAMA <<r\ 3-? pa r-1

" ' Coverer of the sky,' " ^ ^ NK O ^L 1 —

□ n ^k n §k <===> n ■~^~| □ °

and in line 268 we have, " Nephthys hath united again for thee
" thy members in her name of Sesheta, M r^vn ""^X ^ sjk , the lady
" of the buildings through which thou hast passed, and thy mother
" Nut in her name of Qersut, A M ^\ ^ , hath granted that she

" shall embrace thee in her name Qersu, A fl ^K , and that she

" shall introduce thee in her name of ' Door.' " In the text of
Pepi I. (line 256) it is said, " Pepi hath come forth from Pe with
" the spirits of Pe, and he is arrayed in the apparel of Horus, and
" in the dress of Thoth, and Isis is before him and Nephthys is
" behind him ; Ap-uat hath opened unto him a way, and Shu
" lifteth him up, and the souls of Annu make him ascend the
" steps and set him before Nut who stretcheth out her hand to
"him." In the Book of the Dead are several allusions to Nut and
to the meat and drink which she provides for the deceased, and a
chapter (lix.) is found which was specially composed to enable him
to " snuff the air, and to have dominion over the waters in the

The Goddess MUT pouring out Water from the Sycamore
Tree over the deceased and His Soul.

NUT 107

" Underworld." The text reads : — " Hail, thou sycamore of the
" goddess Nut ! Grant thou to me of the water and of the air
" which dwell in thee. I embrace the throne which is in Unnu
" (Hermopolis), and I watch and guard the egg of the Great
" Cackler.1 It groweth, I grow ; it liveth, I live ; it snuffeth the
"air, I snuff the air." To make sure that the recital of these
words should have the proper result they were accompanied by a
vignette, in which the goddess is seen standing in a tree, out of
which she reaches to the deceased with one hand a table covered
with bread and other articles of food ; with the other she sprinkles
water upon him from a libation vase as he kneels at the foot of
a tree.

The sycamore of Nut was situated at Heliopolis, and is often
mentioned in mythological texts. According to the Book of the
Dead (cix. 4) there were two turquoise-coloured sycamores at
Heliopolis, and the Suu-god passed out between them each morning
when he began his journey across the sky, and " strode forward

"over the supports of Shu (i.e., the four pillars, I T, which bore

" up the sky) towards the gate of the East through which Ra
" rose." The sycamore of Nut was probably one of these, but in
any case Apep, the personification of darkness and evil, was slain
at its foot by the Great Cat Ra, and the branches of this tree
became a place of refuge for weary souls during the fiery heats of
noonday in the summer time. Here they were refreshed with
that food whereon the goddess herself lived, and here they
participated in the life of the divine beings who were her offspring
and associates. Since the mythological tree of Nut stood at
Heliopolis and was a sycamore it may well have served as the
archetype of the sycamore tree under which tradition asserts that
the Virgin Mary sat and rested during her flight to Egypt, and
there seems to be little doubt that many of the details about her
wanderings in the Delta, which are recorded in the Apocryphal
Gospels and in writings of a similar class, are borrowed from the
old mythology of Egypt. Associated with the sycamore of Nut

1 I.e., the Egg out of which sprang the Sun, which was produced by Seb and
Nut.

108 NUT

were the plants among which the Great Cackler Seb laid the Egg
of the Sun, and these may well be identified with the famous
balsam trees, from which was expressed the oil which was so
highly prized by the Christians of Egypt and Abyssinia, and which
was used by them in their ceremony of baptism ; these trees were
always watered with water drawn from the famous 'Ain Shems
(a name really meaning the " Eye of the Sun "), i.e., the well of
water which is fed by a spring in the immediate neighbourhood,
and is commonly called the " Fountain of the Sun." We may
note in passing another legend, which was popular among the
Copts, to the effect that the Virgin Mary once hid herself and her
Son from their enemies in the trunk of the sycamore at Heliopolis,
and that it is based upon an ancient Egyptian myth recorded by
Plutarch which declared that Isis hid the body of Osiris in a tree
trunk.

In the later times of Egyptian history the priests of Dendera
asserted that the home of Nut was in their city, and in an inscrip-
tion on their temple * they recorded that it was the birthplace,

, of Isis, and that it contained the birth- chamber,

' ' ® i wherein Nut brought forth the goddess in the form of

a dark-skinned child, whom she called " Khnemet-ankhet, the lady

of love," fj ^ nr O ^^ t=t , on the fourth of the five epagomenal

days. When Nut saw her child, she exclaimed, "As nHl, i.e.,

behold), I have become thy mother," and this was the origin of
the name Ast, or Isis. In Thebes Nut was identified with Isis,

the god-mother, A\ <=> vv , the lady of Dendera, the dweller in

Ant, the goddess Nubt, i*to<M wk0 was bc-ra in Per-Nubt, and

gave birth to her brother Osiris in Thebes, and to her son Horus

(the Elder) in Qesqeset, 2 •> and to her sister Nephthys in

Het-Seshesh, I ^; and in the same city she was regarded as a

1 Brugsch, Astronomische unci Astrologische Inschriften Altaegyptisclier Denk-
mdler, Leipzig, 1883, p. 101.

2 Brugsch, Diet. G6og., p. 865.

NUT 109

form of the goddess Apet, (J ° HI , or An, (j ° II , i.e., the hippo-
potamus goddess Ta-ubt, o "^\ 5fe 1, an(* also of the local
city goddess Apet, \\ ^ (2 ^ J ? and s0 she became a form

of Hathor. The identification of Nut with Api the hippo-
potamus goddess is very ancient, for in the text of Unas
(line 487 ff.) we read, " Come Shu, come Shu, come Shu, for
'Unas is born on the thighs of Isis, and he hath sunk down
' on the thighs of Nephthys, having been brought forth. 0
'Temu, thou father of Unas, grant that Unas himself may be
' set among the number of the gods who are perfect, and
' have understanding, and are indestructible ; x 0 Api, mother
' of Unas,2 give thou thy breast to this Unas in order that he
1 may convey it to his mouth, and that he may suck milk there-
' from." Another form of Nut was Heqet, fi ° JJ , a goddess

who was, strictly speaking, the female counterpart of Sebek-Ra of
Koni Ombo.

As the children of Nut were not all brought forth in one
place so they were not all born on the same day ; her five children,
i.e., Osiris, Horus, Set, Isis, and Nephthys, were born on the five
epagomenal days of the year, or as they are called in Egyptian, " the

five days over the year," ® j Q. On the first, Sf^, took

J J ' mil e in I i ' ® □'

place the birth of Osiris, tfj M J ft , on the second, ® , was born
Heru-ur, fl [1 ~ fl ^ f| , on the third, ® , was born Set, f|] fl ~ |5)
^j, on the fourth, ©, was born Isis, | [1 ~ JS) jj~(^, and on
the fifth, 0(, was born Nephthys, | [1 §) ^ Q ^ j^- The

first, third, and fifth of the epagomenal days were unlucky, Q£x,
the second is not described as either lucky or unlucky, but the
fourth is said to be a "beautiful festival of heaven and earth,"

***

110

NUT

<Z£? T V F "V The part which Nut played in the Egyptian
Underworld was a very prominent one, and from numerous
passages in the Book of the Bead we can see that without her
favour life would be impossible for those who have left this world,
and have begun their journey through the Tuat. The care and
protection which Nut exhibited towards her son Osiris caused her
to be regarded as a tender and pitiful mother, and every pious
Egyptian prayed that she might do for him even as she had done
for Osiris, and hoped that through her he might shine in heaven
like the star Sept (A^, Sothis), when it shines in the sky just

before sunrise.

The favour of Nut gave the deceased the power to rise in a
renewed body, even as Ra rose from the Egg which was produced
by Seb and Nut, and it enabled him to journey with the Sun-god
each day from sunrise to sunset, and to pass through the dreary
habitations of the Tuat in safety. So far back as the time of
Men-kau-Ra (Mycerinus) the Egyptians delighted to inscribe on
the cover of the coffins of their dead a portion of the following
extract : —

I W I /\ AA/WVi

peshesh-nes mut-lc

Spread eth herself thy mother

Nut
Nut

her-k
over thee

em
in

verts
her name

D ^

At1

en shet-rpet ertd-s un-nek em

of coverer of heaven, she maketh thee to be as

neter
a god

an
without

««=- k

khefti-k
thine enemy

em
in

ren-k en neter

thy name of god,

1 Brugsch, Thesaurus, p. 481.

NUT 111

ekl1 ■=»$ k-* 2 ^^Vk™P

Ichnem-s thu ma lihet neb tut em ren-s

she withdraweth thee from thing every evil in her name

sk-M^ ¥* — fc- ^ A-D-

Khnemet tu neb urt thut Urd dm

of " Defender from every evil, great lady ; and from Ura whom

mesu-s
she hath brought forth ; "

and whenever it was possible they painted on them figures of the
goddess, who was represented with her protecting wings stretched
out over the deceased, and with the emblems of celestial water and
air in her hands. They believed that the dead were safely under
the protection of the goddess when a picture of her was painted
on the cover of the coffin above them, and they rarely forgot to
suggest her presence in one form or the other.

The following passages from the text of Pepi I. (line 100 if.)
illustrate other aspects of the goddess : — " Hail, Nut, in whose
" head appear the Two Eyes (i.e., Sun and Moon), thou hast taken
" possession of Horus and art his Urt-hekau (i.e., mighty one of
" words of power), thou hast taken possession of Set and art his
"Urt-hekau. Behold, 0 Nut, who didst decree that thou shouldst
" be born in thy name of Pet-Annu (i.e., Sky of Heliopolis), decree
" thou that this Pepi shall live, and that he may not perish.
" 0 Nut, who hast risen as a queen that thou mayest take posses-
" sion of the gods and of their doubles, and their flesh and their
" divine food, and of everything whatsoever which they have, grant
" thou that he may be without opposition, and that he may live,
" and let thy life, 0 Nut, be the life of Pepi. Thy mother cometh
"to thee and thou mo vest not. Nut cometh to thee and thou
" mo vest not. The Great Protectress cometh to thee and thou

1 See text of Teta, 11. 175, 279 ; Pepi I., 11. 60, 103.

112 NUT

" movest not, but as soon as she hath bestowed her protection upon
" thee thou dost move, for she hath given thee thy head, she hath
" brought to thee thy bones, she hath collected thy flesh, she hath
" brought thee thy heart in thy body, thou livest according to thy
"precepts, thou speakest to those who are before thee, thou
"protectest thy children from grief, thou purifiest thyself with the
"purifications of all the gods, and they come to thee with their
" doubles."

( 113 )

CHAPTER VI

OSIRIS, j^, AS-AR, OR jg, ^,

FROM the hieroglyphic texts of all periods of the dynastic
history of Egypt we learn that the god of the dead, par
excellence, was the god, whom the Egyptians called by a name
which may be tentatively transcribed As-ar, or Us-ar, who is
commonly known to us as " Osiris." The oldest and simplest form

of the name is \\ , that is to say, it is written bv means of two

hieroglyphics, the first of which represents a "throne" and the
other an "eye," but the exact meaning attached to the combination
of the two pictures by those who first used them to express the
name of the god, and the signification of the name in the minds of
those who invented it cannot be said. In the late dynastic period
the first syllable of the name appears to have been pronounced
Aus or Us, and by punning it was made to have the meaning of
the word usr, " strength, might, power," and the like, and there
is little doubt that the Egyptians at that time supposed the name
of the god to mean something like the " strength of the Eye," i.e.,
the strength of the Sun-god Ra. This meaning may very well
have suited their conception of the god Osiris, but it cannot be
accepted as the correct signification of the name. For similar
reasons the suggestion that the name As-ar is connected with the
Egyptian word for "prince," or " chief," ser, cannot be entertained.
It is probable that the second hieroglyphic in the name As-ar is to

i Other forms are j Q ^ , Usr-Ra, ^ [1 <=> ^, User, -f] ^ ()(]

Uasri, and M (§_ |l ^jj, Ausares.

II — I

114 OSIR1S-UNNEFER

be understood as referring to the great Eye of heaven, i.e., Ra, but
the connexion of the first with it is not clear, and as we have no
means of knowing what attributes were assigned to the god by his
earliest worshippers the difficulty is hardly likely to be cleared up.
The throne or seat, jj , is the first sign in the name of As-t, jj o ,
who is the female counterpart of Osiris, and it is very probable
that originally the same conception underlay both names. It is
useless to argue1 that, because the dynastic Egyptians at a late
period of their history substituted the disk of Ra, O, for the
eye, -<s>-, in the name As-ar, and because they addressed to the
o-od hymns in which they identified him as the source of light and
as Ra, therefore As-ar was originally a solar god, especially when
we remember the childish plays upon words which the priests
resorted to whenever they attempted to find etymologies for the
names of their gods.

In comparatively late times Osiris was called Un-nefer,

^J^ T 3 , in religious and mythological texts, and the priests (like

/wwv\ U i — 1

modern Egyptologists) tried to explain the name. The writer of a

hymn quoted by Dr. Brugsch derived the word from un, ~Sk$*

" to open, to appear, to make manifest," and neferu, T *^~ v\ ■ i ,

" good things," and when he wrote, " Thy beauty (or goodness)
" maketh itself manifest in thy person to rouse the gods to life in
"thy name Un-nefer," it is clear that he was only making a play
of words on the name "Un-nefer"; and again when he wrote,
"Thou comest as the strength (usr) of Ra in thy name of As-ar,"
his object was rather to play with words on the name As-ar than
to afford a trustworthy derivation of the name of Osiris. We may
note in passing that modern derivations and explanations of the
name Un-nefer are equally unsatisfactory.2 The truth of the
matter seems to be that the ancient Egyptians knew just as little

1 See Brugsch, Religion, p. 81.

2 According to one writer the name means " beautiful hare," and according to
another the " Good Being " ; in one case un is connected with the verb un, " to be,"

and in the other with the god Un, -^* JH , or Unti, t$0% J] , who is mentioned

in the Book of the Dead, Chapters xv. (Litany), 1 ; cxxxvi.A 7.

OSIRIS - UNNEFER.

ATTRIBUTES OF OSIRIS 115

about the original meaning of the name As-ar as we do, and that
they had no better means of obtaining information about it than
we have.

Passing now to the consideration of the original characteristics
and attributes of Osiris we find that the oldest religious texts
known to us refer to him as the great god of the dead, and
throughout them it is tacitly assumed that the reader will under-
stand that he once possessed human form and lived upon earth,
and that by means of some unusual power or powers he was able
to bestow upon himself after his death a new life which he lived in
a new body in a region over which he ruled as king, and into
which he was believed to be willing to admit all such as had lived
a good and correct life upon earth, and had been buried with
appropriate ceremonies under the protection of certain amulets,
and with the proper recital of certain " divine words " and words
of power. The worship of Osiris is, however, very much older
than these views, which, it is clear, could only belong to a people
who had advanced to a comparatively high state of civilization and
of mental development.

The oldest authorities for the religious views of the ancient
Egyptians are the " Pyramid Texts," which are known to us from
copies made in the IVth, Vth and Vlth Dynasties, that is to say,
in the period of their highest development ; even at this remote
time the priests of Annu had composed a system of theology which
was supported by the authority of the king and his high officials,
and there is no doubt that it was based upon older systems of
religious thought and belief. What these may have been it is
useless to speculate, and all that is certain about the Heliopolitan
system is that, whilst proclaiming the supremacy of their local
god Tern or Ra-Tem, its priests took care to include in it as many
of the ancient provincial gods as possible, and to adopt wherever
they were able to do so the ancient beliefs and traditions concern-
ing them. Among such gods Osiris held a very prominent place,
in fact he was in respect of the dead and of the Underworld what
Ra, or Ra-Tem was to the living and to this world, and in some
passages he is referred to simply as " god," T, without the addition
of any name. No other god of the Egyptians was ever mentioned

116 WORSHIP OF OSIRIS

or alluded to in this manner, and no other god at any time in
Egypt ever occupied exactly the same exalted position in their
minds, or was thought to possess his peculiar attributes.

Up to the present no evidence has been deduced from the
hieroglyphic texts which enables us to say specifically when Osiris
began to be worshipped, or in what town or city his cult was first
established, but the general information which we possess on this
subject indicates that this god was adored as the great god of the
dead by the dynastic Egyptians from first to last, and that the
earliest dynastic centres of his worship were situated at Abydos
in the South and at Tettu (Mendes) in the North ; in proof of
these statements the following considerations are submitted. In a
Rubric to one of the versions of the lxivth Chapter of the Theban
Recension of the Book of the Bead it is said that the Chapter was
" found " during the reign of Semti,1 that is to say, the Chapter
was revised, or edited, or re-written, or received some kind of
literary treatment, during the reign of the fifth king of the
1st Dynasty. If we look at the version of the Chapter to which
this Rubric is appended we find this sentence : — " I am Yesterday,
" and I am To-day ; and I have the power to be born a second time.
" I the hidden Soul create the gods, and I give sepulchral meals to
" the divine beings in Amenti and in heaven." Osiris is mentioned
by name in connexion with " his city," and Tern, Khepera,
Shu, the Urti goddesses, i.e., Isis and Nephthys, the goddess
Aukert, the Chief of Re-stau, Hehi, the Bennu, and the 4,601,200
spirits, who are twelve cubits high, are referred to, and we see that
the whole of the religious and mythological systems of the
Egyptians as made known to us by texts of later periods were in a
well- developed state even in the 1st Dynasty.

Confirmation of this fact is afforded by a small wooden plaque,
in the British Museum, which was made for a " royal chancellor "

called Hemaka, X Jp [_J , who flourished in the reign of Semti, the

king in whose reign the lxivth Chapter of the Booh of the Dead
was " found." On the right-hand side of the plaque is a scene in
which the king is represented in the act of dancing before a deity,

1 His name was formerly read Hesepti.

SEMTI AND OSIRIS 117

who wears the crown of the South and is seated within a shrine
set upon the top of some steps ; from various texts and scenes
inscribed upon papyri and coffins, etc., of the New Empire we
know that Osiris was called the " god on the top of the steps," and
that he was depicted as a being seated in a shrine set on the top of
a flight of steps, and there is no doubt that the god before whom
Semti danced was Osiris. Immediately below the scene on the
plaque described above is a representation of a ceremonial boat,
and if we compare it with certain vignettes in the Boole of the Dead
and elsewhere we cannot fail to identify it as the well-known
Hennu Boat of the god Seker (Socharis). Now, in the Rubric of
the Chapter already referred to, we are told that the Chapter was
found " in the foundations of the shrine of Hennu," and thus the
Chapter and the god Hennu, i.e., the god of the Hennu Boat, were
in existence in the 1st Dynasty, and they were in some way
specially connected with king Semti — if we are to believe an
Egyptian tradition which was current under the XVIIIth Dynasty,
about B.C. 1G00. Moreover, if the gods whom the Egyptians under
the IV th and Vth Dynasties declared to belong to the company of
Osiris existed under the 1st Dynasty, Osiris also must have existed,
and the mention of the Underworld by the name of Amenti, or
Amentet, presupposes the existence of its god and king, one of
whose chief titles was Khenti-Amenti. It is important to note
also that on the plaque of Hemaka Osiris wears the White Crown,
or Crown of the South, a fact which suggests that at the time
when it was made he was regarded as a god of the South, and to
note that although in later times his cult was general throughout
Egypt he was always represented with the White Crown on his
head, and that it was one of his most characteristic attributes.

The plaque of Hemaka proves that a centre of the Osiris cult
existed at Abydos under the 1st Dynasty, but we are not justified
in assuming that the god was first worshipped there, and when we
remember the frequent allusions in the Pyramid Texts to Pe and
Tep, the two divisions of the city of Per-Uatchet in the Delta, it is
difficult not to think that even under the 1st Dynasty shrines
had been built in honour of Osiris at several places in Egypt.
Dynastic tradition asserted that the head of Osiris was buried at

118 OSIRIS KHENT-AMENTI

Abydos, and for this reason that city became of the first importance
to worshippers of the god, but we know that the local god of the
nome was An-Her, and that his cult was thrust out by that of
Osiris, who was adored under the title of " Osiris Khent-Amenti ; "
there must then have been a time when Osiris was brought to
Abydos, and it is probable that he was introduced into that city
from the North, for the following reasons. In the Pyramid Texts,
which are the oldest exponents of the religious system which made
Osiris the supreme god of the dead, we have frequent allusions to
the food and drink which the deceased enjoys, and to the apparel
wherein he is arrayed in the Underworld. We find that he wears
white linen garments and sandals, that he sits by a lake in the
Field of Peace with the gods, and partakes with them of the tree of
life, ^ a*a^a ■¥• 9 and that he eats figs and grapes, and drinks
oil and wine, and that he lives on the " bread of eternity," and
the " beer of everlastingness, ' ^ Q ™^ XI ft =0=

His bread was made of the wheat which Horus ate, and the four
children of Horus, Mestha, Hfipi, Tuamutef, and Qebhsennuf
" appeased the hunger of his belly, and the thirst of his lips." He
abhorred the hunger which he could not satisfy, and he loathed
the thirst which he could not slake, and one of the greatest delights
of his existence was the knowledge that he was " delivered from
the power of those who would steal away his food."

Another source of great joy was the power which he possessed
of washing himself clean, and he and his double are represented as
sitting down to eat bread together, each having washed himself
clean ; yet another source of enjoyment was his journeying by
water in a boat which was rowed by the mariners of the Sun-god
Ra. All these and similar statements point clearly to the fact that
the reward which Osiris bestowed after death upon his follower
was a life which he led in a region where corn, and wine, and oil,
and water were abundant, and where circumstances permitted him
to wear white linen robes and white sandals, and where he was not
required to do work of any kind, and where he was able to perforin

1 See the Chapter " Doctrine of Eternal Life " in my Papyrus of Ani, London,
1894, pp. lxxv.-lxxvii.

ANGELS OF THOTH 119

his ablutions at will, and to repose whensoever it pleased him to
do so. He possessed his own estate, or homestead, where he abode
with his parents, and presumably with a wife, or wives, and
family, and his heavenly life was to all intents and purposes
nothing but a duplicate of his life upon earth. In several passages
in the Pyramid Texts we also have allusions to a life in which his
enjoyments and delights were of a more spiritual character, but it
is evident that these represent the beliefs and doctrines of the
priests of Ra, who declared that the blessed fed upon light, and
were arrayed in light and became beings of light, and that the
place wherein they lived was the boat of the Sun-god Ra, wherein
they passed over heaven, and wherefrom their souls flew down
to earth to visit the scenes of their former life. Thus, as far back
as the period of the Vth Dynasty texts belonging to two distinct
cults, i.e., the cult of Osiris and the cult of Ra, existed side by side,
and no attempt appears to have been made to suppress either that
of Osiris or that of Ra ; in other words, the priests of Heliopolis
had the good sense to allow the beliefs which were connected with
the cult of Osiris to find expression in the great Recension of
religious texts which they promulgated about B.C. 3500. The cult
of Osiris was very ancient, and was universal, and they saw that
the cult of Ra would not take its place in the minds of the
Egyptians for a very considerable time, if ever.

From what has been said above it is quite clear that the
followers of Osiris believed in a material heaven, and we have now
to consider where that heaven Avas situated. In a passage in the

text of Unas (line 1 9 1 if.) the Angels of Thoth, ^ V ^ ^ ^ ^ ,

and the Ancient Ones, ^ v^, and the Great Terrifier,

I <zs^ \\ v\ ^=s , who cometh forth from the Nile, fi , Hap,

and Ap-uat, \f S=^^£^3: d^, who cometh forth from the

tree Asert, (1 <=> w , are called upon to witness that the mouth
of the king is pure, because he eats and drinks nothing except that
upon which the gods live. The text says, " Ye have taken Unas
" with you, and he eateth what ye eat, he drinketh that which ye
" drink, he liveth as ye live, he dwelleth as ye dwell, he is powerful

120 THE MATERIAL HEAVEN

" as ye are powerful, and he saileth about as ye sail about " ; thus
the heaven where Unas lived after death was in some place where
there were waters whereon he could sail in a boat. The text
continues, "Unas hath netted [fowl and fish] with the net in
" Aaru, Unas hath possession over the waters in Sekhet-hetep,
" and his offerings of meat and drink are among the gods. The
" water of Unas is as wine, even as it is for Ra, and Unas goeth
" about heaven like Ra, and he traverseth heaven like Thoth."
From this extract we see that the region where the heaven of Unas
was situated is called Aaru, (I "%\ _^£ ])])])]) > *ne name having as
a determinative a sign which is intended to represent a mass of
waving reeds; in another place (line 412) the region is called

Sekhet- Aar, H ® jjj]]] \\ <K\ _s^ , and is identical with the
Sekhet-Aarru, DJJO ^ Q 1^ *ST ^ '^X i n ' anc* Sekhet- Aanru,
1 1 Q " 0 ^\ ™ lm~ ^ , of the later Recensions of the Book of
the Dead. From a number of other passages Ave find that Aaru or
Sekhet- Aaru was divided into a number of districts, the chief of
which was called Sekhet-hetepet, 000 "J, 1,e-> Viem oi

0
Offerings," or Sekhet-hetep, (]]]]] Q =&=, i.e., "Field of Peace,'

and was presided over by the god Sekhti-hetep, 000

To the south of this region lay Sekhet- Sanehemu,

Y~) Mv V ^^ ' ' *'e*' " Field °f ^ne Grasshoppers," l and in
it were the Lakes of the Tuat, c^> X , and the

Lakes of the Jackals, L J — h— <k\ v\ -^ a . In the

waters of Aaru, or Sekhet-Aaru, Ra purified himself (Pepi I.,
line 234), and it was here that the deceased also purified himself
before he began his heavenly life ; here also dwelt the three classes
of beings who are called Akhemu-seku, Akhemu-Betesh, and
Akhemu-Sesh-emau,2 that is to say, three classes of celestial bodies

1 See Book of the Bead, cxxv. Pt. iii., 1. 19.

?$.q»k--*jsr.

THE SEKHET-HETEPl

[FROM THE PAPYRUS OF AN

ANI Ploughing and Reaping and*

of TM

OR ELYSIAN FIELDS

»RIT. MUS. NO. 10470, SHEET 35).]

'RSHIPPING THE GODS IN THE ABODE
LESSED.

THE MATERIAL HEAVEN 121

or beings who were thought never to diminish, ojp melt away,
or decay.

All the evidence as to the position of the region Aaru shows
that originally it was thought to be in the sky, but, on the other
hand, there are indications that it was entered from certain places
in the Delta, and among such was the region which contained the
double city, Pe-Tep and Tettu, or Tatau. Thus in a passage in
the text of Pepi I. (line 255) it is said, " Pepi hath gone forth from
" Pe, and from being with the Souls of Pe, and as he is arrayed in
" the apparel of Horus, and in the garment of Thoth, and as Isis is
" before him and Nephthys is behind him, Apuat openeth a way
" for him, and Shu beareth him up, and the Souls of Annu make
"him to mount the steps that they may present him to Nut
" who stretcheth out her hands to him, even as they did for
" Osiris when he arrived in the other world. 0 Hra-f-ha-f

v*L_ w jjJk*^')' ^eP* *iatk Journeyed on to Sekhet-Aar,
" (P J HilH =» \ ^ o^> JSd J) , be hath come forth from Uart,

" Vol w\ ^ ^ ) ' ana" s^nce ne *s *ne D0(ty which hath come forth
"from God, and the uraeus which hath come forth from Ra, he
" hath sailed on to Sekhet-Aar, having the four Spirits of Horus,
"Hap, Amset, Tuamutef, and Qebhsennuf, with him, two on each
" side." This view of the position of Sekhet-Aaru is supported by
several passages in the Theban Recension of the Book of the Dead,
and the pictures of the district, with its lakes and canals which
form the vignettes to the cxth Chapter, indicate that it was
situated to the north of Egypt. The name Sekhet-Aaru appears
to mean "Field of Reeds" or "Field of Plants," and the idea
conveyed by it was that of some very fertile region where farming-
operations could be carried on with ease and success, and where it
would be possible to possess a large, well-kept, and well-stocked
homestead, situated at no great distance from the Nile, or from
one of its main branches. In the text the deceased prays, " Let
" me have the power to order my own fields in Tettu, and my own
" growing crops in Annu. Let me live upon bread made of white

1 I.e., " He whose face is behind him."

122 TETTU-BUSIRIS

"grain, and let my beer be made from red grain, and may the
" persons of my father and mother be given unto me as guardians
" of my door, and for the ordering of my homestead. Let me be
" sound and strong, and let me have much room wherein to move,
"and let me be able to sit wheresoever I please " (Chapter Hi.).

In the neighbourhood of Tettu, then, the original Sekhet-
Aaru was thought to be located, and in Tettu the reconstruction of
the dismembered body of Osiris took place, and it was here that
the solemn ceremony of setting up his backbone was performed

each year. The city of Tettu, ft ft csi % S , or Tatau,

here referred to was the capital of the ninth nome of Lower
Egypt called Per-Asar-neb-Tettu, '"^ IRj ^7 ft e ^ ^, by the
Egyptians, and Busiris by the Greeks. In a portion of it called
Neb-sekert, ^37 P<5>[J1], was preserved, according to one
tradition, the backbone, jj^, of Osiris; according to another his
jaws were there preserved.1

From what has been said above it is clear that the cult of
Osiris is certainly as old as the period of the 1st Dynasty, and that
the oldest centre of his worship was situated in the Delta. Every-
thing which the texts of all periods record concerning him goes to
show that he was an indigenous god of North-east Africa, and that
his home and origin were possibly Libyan. We have no means of
finding out what were the earliest conceptions about Osiris, but it
seems that he was originally a water spirit, or the god of some arm
of the Nile, or portion of the main body of the Nile, and that
he developed later into a great water-god ; Dr. Brugsch 2 and
M. Maspero3 both regarded him as a water-god, and rightly
consider that he represented the creative and nutritive powers of
the Nile stream in general and of the Inundation in particular.

The natural opponent of Osiris was Set, Avho typified death
and destruction, and who was the god par excellence of the desert ;
and in various forms and told in different ways we have the
narrative of the contest between the powers of life and death, and

1 See de Rouge, Ge'og. Ancienne, p. 59. ~ Religion, pp. 190, 197.

3 Histoire Ancienne, torn, i., p. 172.

OSIRIS AS WATER-GOD 123

light and darkness, and decay and regeneration, which appears in
the religious texts of every period. In fact, Set was the opponent
in every way of Osiris who, in the words of Dr. Brugsch, typified
the " unbroken rejuvenescence of immortal Nature according to
" the Divine Will and according to eternal laws."1 In the xviith
Chapter of the Book of the Dead the deceased says, " I am
"Yesterday (u sef); I know To-day (^ "v\ "v\ O tuau)"

and in answer to the question which follows, " Who then is this ? "
it is said, " Yesterday is Osiris, and To-day is Rti, on the day when
" he shall destroy the enemies of Neb-er-tcher, and when he shall
" establish as prince and ruler his son Horus" (lines 15-18). This
passage proves that although Osiris was the type of that which is
gone, or dead, or the past, he possessed a power of regeneration
which expressed itself in the young Horus. In his aspect of a
water-god Osiris was the personification of the falling Nile, or the
Nile in winter, and of the night sun, and of the winter sun, but he
was, nevertheless, the cause of the fertility of Egypt, which was
personified as Isis, and was the father of the young Horus, who in
due course grew into an Osiris, and produced by means of Isis a
young Horus to take his place, becoming thus the " father of his
father." 2

Among a people like the Egyptians it would not be very long
before the annual rise, and inundation, and fall of the Nile would
be compared to the chief periods in the lives of men, and before
the renewed rise of the Nile in the following year would be
compared to man's immortality, which in Egypt was taken for
granted from the earliest times ; and that this is exactly what
happened the hieroglyphic texts supply abundant proof. Un-
fortunately, however, we find nowhere in Egyptian works a
connected narrative of the life, acts and deeds, and sufferings and
death, and resurrection of Osiris, the man-god, but we possess a
tolerably accurate account of them in Plutarch's De Iside et
Osiride.3 The mythological history of Isis and Osiris by this

1 "Die ununterbrochene Verji'ingung der unsterblichen Nafcur nacb gottlicbem
Willen und nacb ewigen Gresetzen," liel'ujion, p. 611.
3 Brugsch, Religion, pp. 612, 613.
3 Ed. Didot (Serijpta M or alia, torn, iii., pp. 427-469), § xii. ff.

124 ISIS AND OSIRIS

writer is so important that an English rendering of it by
Mr. Squire is given at the end of this chapter, but it will be
necessary here to summarize the main facts in it in order that
they may be compared with the hieroglyphic texts which refer to
the subject. According to these Osiris was the son of Rhea, the
Egyptian Nut, the wife of Helios, the Egyptian Ra, by Kronos,
the Egyptian Seb ; when Helios found that his wife was with
child by Seb he declared that she should not be delivered of her
child in any month or in any year. By a stratagem Hermes, the
Egyptian Thoth, played at tables with Selene, and won from her
the seventieth part of each day of the year, i.e., in all five days,
which he added to the year. On the first of these five days Osiris
was born, and a voice was heard to proclaim that the lord of
creation was born. In due course he became king of Egypt and
taught men husbandry, and established a code of laws, and made
men worship the gods ; when Egypt had become peaceful and
prosperous he set out to instruct the other nations of the world,
and Isis ruled Egypt during his absence. On his return Typhon,
the Egyptian Set, and his seventy-two comrades, made Osiris to
lie down in a chest, which was immediately closed by them, and
cast into the Nile, which carried it down to its Tanaitic mouths.
When Isis heard what had befallen her husband she cut off a lock
of her hair as a sign of grief, and then set out to find his dead
body. At length she traced it to Byblos, whither it had been
carried by the sea, and she found that the waves had gently laid
it among the branches of a tamarisk tree, which had grown to a
magnificent size, and had enclosed the chest within its trunk.
The Byblos here referred to is not Byblos in Phoenicia, but the
papyrus swamps of Egypt, which are called in Egyptian Athu,

(1 c=^= 9 \\ Jf \X , a name meaning "papyrus plants;" the Greeks

rendered the Egyptian word for " papyrus" by BvfiXos, and some
copyist of the Greek text misunderstood the signification of the
word in this passage, and rendered it by the name of the city of
Phoenicia.

The king of the country, admiring the tree, had it cut down
and made a pillar for the roof of his house ; it is this tree trunk

ISIS AND OSIRIS 125

which is referred to by the hieroglyphic sign u , tef, and which is

continually used in the texts with reference to Osiris. It has
been said to represent a mason's table, but the four cross-bars
have nothing to do with such a thing, for they are intended
to indicate the four branches of a roof-tree of a house which
were turned to the four cardinal points. When Isis heard
that the tree had been cut down, she went to the palace of
the king, and through the good offices of the royal maidens
she was made nurse to one of the king's sons. Instead of
nursing the child in the ordinary way, Isis gave him her
finger to suck, and each night she put him into the fire to
consume his mortal parts, changing herself the while into a
swallow and bemoaning her fate. On one occasion the queen
saw her son in the flames, and cried out, and thus deprived
him of immortality. Then Isis told the queen her story, and
begged for the pillar which supported the roof. This she cut
open, and took out the chest and her husband's body, and departed
with them to Egypt ; having arrived there she hid the chest and
set out in quest of her son Horus.

One night, however, Typhon was out hunting by the light
of the moon, and he found the chest, and recognizing the
body, tore it into fourteen pieces, which he scattered up and
down throughout the land. When Isis heard of this she
took a boat made of papyrus * — a plant abhorred by crocodiles
— and sailing about she gathered together the fragments of
Osiris's body. Wheresoever she found one, she buried it and
built a tomb over it. Meanwhile Horus had grown up, and
being encouraged in the use of arms by Osiris, who returned
from the other world, he went out to do battle with Typhon
the murderer of his father. The fight lasted some days, and
Typhon was made captive, and was given over to the custody
of Isis who, however, set him free. Horus in his rage tore
from her head the royal diadem, but Thoth gave her a helmet
in the shape of a cow's head. In two other battles fought between

1 Moses was laid in an ark of bulrushes, and was therefore believed to be safe
from the attacks of crocodiles.

126 VICTORY OF HORUS

Horus and Typhon Horus was the victor. The great battle
between Horus and Typhon took place, we are told in the IVth
Sallier Papyrus, on the 26th day of the month Thoth ; they first
of all fought in the form of two men, but they afterwards changed
themselves into two bears, and they passed three days and three
nights in this form.

From the above summary it is clear that in Plutarch's time
the Egyptians believed that Osiris was the son of a god, that he
lived a good life upon earth and ruled as a wise and just king,
that he was slain by the malice of evil men, that his body was
mutilated, and that his wife Isis collected his limbs which had
been scattered throughout Egypt by Set, or Typhon, and that
Osiris by some means obtained a new life in the next world, where
he reigned as god and king. The hieroglyphic texts contain
abundant testimony that the statements of Plutarch are sub-
stantially correct, and from first to last Osiris was to the Egyptians
the god-man who suffered, and died, and rose again, and reigned
eternally in heaven. They believed that they would inherit
eternal life, just as he had done, provided that what was done for
him by the gods was done for them, and they made use of amulets,
and magical texts of all kind, and performed ceremonies connected
with sympathetic magic in order that they might compel Osiris
and the gods who had brought about his resurrection (i.e., Thoth,
the " lord of divine words, the scribe of the gods," and Isis, who
made use of the words with which Thoth supplied her, and Horus
and his companion gods who performed the symbolic ceremonies
which were effectual in producing the reconstitution of the body
of Osiris and its revivification) to act on their behalf even as they
had acted for the god. The species of the amulets used were
constant, and they appear to have been sixteen in number, viz.,
four figures of the children of Horus each with his characteristic
head, four lapis-lazuli Tet pillars, two bulls, a figure of Horus, a
figure of Thoth, two carnelian Tet pillars, and two lapis-lazuli
utchats, ^^ jrp[p .

According to Plutarch the number of portions into which Set
tore the body of Osiris was fourteen, but the hieroglyphic texts
give at times fourteen and at others sixteen ; the cities and

SHRINES OF OSIRIS 127

sanctuaries wherein these were buried are :— 1. Ament in Koptos.
2. Aa-fib in Elephantine. 3. An-rut-f in Herakleopolis Magna.
4. Kusae. 5. Heliopolis. 6. At- Ament in Sma-behutet (Diospolis
of Lower Egypt). 7. Letopolis. 8. Pa-Thuhen in Sa'is. 9. Meh-
ta-f in Hermopolis of Lower Egypt. 10. Athribis. 11. Aq
(Schedia). 12. Ab, in the Libyan Nome. 13. Het-sera in the city
of Netert. 14. Apis.1 In the late period of Egyptian history, i.e.,
in Graeco-Roman times, the sanctuaries of Osiris were forty-two in
number ; in other words, each nome possessed its central shrine of
Osiris, which was called a " Serapeum," or the place where Serapis
was worshipped, but this happened because Osiris Khent Amenti
was identified with Serapis, who was not the god Osiris himself,
but only a dead Apis bull which had become an Osiris. It has
already been said that in some lists the sanctuaries of Osiris are
stated to be sixteen in number, but it is tolerably certain that the
true number is fourteen, because in the inscriptions at Dendera
which refer to the " mysteries " of Osiris, the statue of Seker-Osiris,
which played such a prominent part in the ceremonies performed
there, was made up of fourteen pieces,2 although sixteen pieces are
sometimes enumerated.3 The sixteen members of the body of

Osiris are : — his head, ®, the soles of his feet, yjft), his bones, £ c ,,

his arms, a, his heart, ^ 0 , his interior, * O, his tongue.

^K, his eye, ^, his fist, *i-^, his finSers> )))> his back,
X, his ears, <§-^§>, his loins, 1^ ^ X ^> nis Dody> 2"! ^'

1 See Brugsch, A&j. Zeitschrift, 1881, p. 79 ff. Another list of the sixteen
sanctuaries is given by M. Loret in Becueil, torn, v., p. 85, where they are

enumerated in the following order : — Tettu, 1 ^ , Abydos,

(£> & " Y\ f^^l

Memphis, q E Y ^L , Nubia, X , Herakleopolis, f Q ^, , Kusae,

Atef -khent, ^ ^=— _ V,,^, , Sa'is, Txf *~^~, Mehtefc, ^' Amu' & I

Sma-Behutet, T ^, Re-aqiu, I j -y^y, Hen, <^>^^, Netrat,

1 JL> { ©,' B^et' f" @ ' Ka"qem' ^^ ^BHE' Dendera> 4ar* S£-
- They are enumerated by Brugsch, Aeg. ZeiL, 1881, p. 90 ff.
8 Recueil, torn, hi., p. 56; torn. iv\, p. 23.

128 OSIRIS THE MAN-GOD

his head with the face of a ram, ® ^=— *"ww <£> q U ^> 22. , and

his hair, <=> o -1

All the evidence on the subject now available goes to prove,
as the paragraphs above show, that the early Egyptians believed
that Osiris was a man-god who was murdered and whose body was
mutilated, and that the various members of his body were recon-
stituted ; and we know from a very interesting text at Dendera2
that during the month of Khoiak a number of festivals were
celebrated at all the chief sanctuaries of Osiris in Egypt, and that
elaborate ceremonies were performed in them in commemoration
of every event which took place in the life, death, and resurrection
of the god. In this text the uses of the various sanctuaries are
described, and detailed instructions are given for the making of the
funeral chest, and of the model of the god which was to be buried
in the coffin, and of the incense, and of the amulets, and of the
fourteen divine members, and of all the materials, etc., which were
employed in the ceremonies. On the xiith day of Khoiak the
Festival of the Ploughing of the Earth and the Festival of the

TenA, (j , were celebrated; on the xivth day the great

1 The hieroglyphic texts tell us that the head of Osiris was buried in the
sanctuary of Arq-heh, <c=r> « Mr l © , in Abydos ; his left eye was buried in

Het-Maakheru, [) I , in Lower Egypt ; his eyebrows were buried in Am, ^~
(PeVusium) ; his jaw-bones Avere buried at Faket in Upper Egypt ; certain portions
of his head were buried at Heb-kert, V&y u^ ^ , ha the Delta ; his neck was
buried in the Delta ; an arm and his right leg were buried at Aterui qema,
WW ^W^ ' *^s left leo was buried at Mehet, CxSPf ^ ; a bone of his back (os

coccyx) was buried at Heliopolis, and his thighs at Het-her-ateb, J i i (I 0 ',

a foot was buried at Netert, \ ^ , and his heart at Usekht-Maati,

ijjpji I) M J 4 J] ; his phallus was buried at Het-Bennu, J ^ ^^ ^ ,

and a portion of his backbone at Pa-paut-neteru, ^ | . Various other

parts of his body were buried at different places, and in the case of a few members
the honour of possessing them was claimed by more than one city.

2 See Brugsch, Becueil, i., 15, 16 ; Diimichen, Besidtats, iv. 1-27 ; Mariette,
Denderah, torn, iv., pll. 35-39.

SETTING UP TET 129

Festival of Pert; on the xvith day the Festival of Osiris Khent
Amenti ; on the xxivth day the model of the god of the preceding-
year was taken out from its place and buried suitably, and the new
Osiris was embalmed in the sanctuary ; on the last day of the month

the Tet, u, was set up in Tettu, because on this day the divine
members of Osiris, | 9>R.^> were brought. The new Osiris remained
without burial for seven days because of the tradition which
declared that the god had remained for seven days in the womb of
his mother Nut when she was with child.

In connexion with the ceremonies in the great sanctuaries,
e.g., Dendera, thirty-four papyrus boats were employed, and these
were lit up with 365 lights, or lamps, ] U "^ Q, ^^n II "
The gods of Mendes, with Anubis, occupied one boat, and Isis,
Nephthys, Horus, and Thoth, each had a boat ; the remaining
twenty-nine boats were dedicated to the following gods : — Mestha,

Hapi, Tuamutef, Qebh-sennuf, Sah-heq, |^T, Armauai,
£= -f) M 1 , Maa-tef-f, <2>" Jp *JL *^_ 1 , Ar-ren-f-tchesef,
^" *—- -^j 1 , Am-Tet, JJ- ^ ^ , Nefer-hat, I *^ ^ , Ast-sen-

ARI-TCHER, jj^jQIU^S^^^, SeM, ^ J\ ^ , HeR-A-F, ^

J , Sent, „ ^ ^> ^ , Ari-maat-f-tchesef, ySj ^" -ZT1) "j ,
Sebakhsen, fl ^ " 0 ' 1, Heqes, 8 a n f^ 1 , Neter-bah, p| 'c=S) 1 ,
Qetet, ^ q ^ ^ , Khenti-heh-f, f ^ Q, *^ 1 ' ^-Q"?er-Am-

UNNUT-F, T lr^%0 1 ' NeTCHEH-NeTCHEH, C^ "SI,

Asbu, \\ n J %> 1 , Per-em-khet-khet, ^=S /= J"^^"^ 1 , Erta-
nef-nebt, <=> V J ^ [ 1 I , Tesher-maati, □§ -<2>- i , KnENT-

het-Anes, fQH^pSl, Maa-em-qeeh, ^y^^Q"\

An-f-em-hru-seksek, j\ p i — <=> — »— ^fe? — h— X . The above

facts prove that in the Ptolemaic period the views which were held
generally about Osiris were substantially the same as those which
were in vogue in the times when the Pyramid Texts were

II — K

130 FORMS OF OSIRIS

composed, and it is clear that the cult of Osiris was widespread
even in the Vth Dynasty, or about B.C. 3500.

From the Pyramid Texts we learn that the dead kings were
already identified with Osiris, and that Osiris was identified with
the dead Sun-god, but we have no means of knowing when he was
merged in Seker, the god of the Memphite Underworld. The
Heliopolitan priests declared that he was the son of Seb and Nut,
but it is much to be regretted that they did not preserve for us the
genealogy of the god according to the priests of the predynastic
period. The festivals which were celebrated in the month of
Khoiak were, no doubt, founded upon very ancient tradition, but
the elaboration of detail given in the text at Dendera, to which
reference has already been made, does not suggest a primitive
antiquity, although it shows how deeply seated was the cult of
Osiris in the hearts of the people. The numerous aspects under
which the god was worshipped also show that some of the original
conceptions of the attributes of the god were forgotten in compara-
tively early days, both by foreigners and Egyptians, and it is this
fact which explains how he came to be identified with the Greek
god Dionysos. The aspects of Osiris were nearly as numerous as
those of Ra, hence we find him identified with the sun and moon,
and with the great creative and regenerative powers of Nature,
and he was at once the symbol of rejuvenescence, resurrection, and
of life of every sort and kind which has the power of renewing
itself.

We must now consider the various forms in which Osiris is
represented on the monuments, and in papyri, etc. The common
form of the god is that of a mummy, who wears a beard, and has

the White Crown, /), on his head, and a mendt, (w , hanging from

the back of his neck. In a scene reproduced by Lanzone1 he
appears in a group with the Hawk-god Seker, the Beetle-god

Kheprer, and the goddess Shent, aaKaa, and has two forms, i.e.,

Osiris, lord of Khut, and Khent Amenti, r -<s>- ^37 '^^ ° , and

flm ^ >^> f ' ^n ano^ner scene2 he appears in the form of the Tet

1 Dizionario, plate 15. -Ibid., pi. 17.

iii 111 111 111 ii tii nun in in nun in iiiiii nrm

osiris wearing the white crown and menat ano holding the sceptre,

Crook, and Flail. Before him are the Four Children of Horus, and

behind him is his wlfe isis.

FORMS OF OSIRIS 131

pillar, and is called " Osiris Tet," and stands at the head of a bier,
on which lies the god Seker in mummied form. On a stele at
Turin1 Osiris appears in mummied form, seated, and holding in his

hands the sceptre f , and the flail or whip £\ ; on his head is the
White Crown with plumes, to which the name Atef is usually-
given. His titles are " Osiris Khenti-Amentet, Un-nefer, lord of
Tatcheser, the great god, king of the living." Behind him are
seated Ptah-Sekri, ^ § ^^ ^ w) > " ^or<^ °f the bidden chest,"
Anpu, "dweller in the city of embalmment," Horus, son of Isis,
and Hathor. As a form of Khnemu-Ra he has the head of a ram,
the horns of which are surmounted by a solar disk and by four

knives.3 A common symbol of the god is A, i.e., the box which

contained the head and hair of Osiris and which was preserved at
Abydos, where these relics were buried. Elsewhere we see the
body of the god bent round backwards in such a way as to form the
region of the Tuat or Underworld (see vol. i., p. 229). Sometimes
the god is seated on a throne, which is supported on the back of a
monster serpent that rests on the top of the mythological flight of
steps, /\, at Henen-Su ; he is accompanied by Maat, Horus, son
of Isis, Thoth, Heka, ^=^ jj , who holds a serpent in each hand,
and the snake-headed goddess Heptet, 8 . The exact part
which this last-named deity played in connexion with Osiris is
unknown, but it is certain that it was of considerable importance,
and that the goddess assisted in bringing about his resurrection.
Heptet has the body of a woman with the head of a bearded
snake ; on her head is a pair of horns which are surmounted by a
solar disk, and Atef Crown, and uraei with disks and horns, r>.
In each hand she holds a knife.3

On the walls of the temple of Dendera 4 is preserved a very
interesting group of scenes connected with the story of the death
and resurrection of the god, which may be briefly described thus : —

1. Osiris lying on his stomach on his bier, beneath which are
his four crowns ; he is called, " Osiris, beloved of his father, the

1 Lanzone, op. cit., pi. 96. 2 Ibid., pi. 143. :! Ibid., pi. 211.

4 See Mariette, Deader ah, torn, iv., pi. 6515., Paris, 1S73.

FUNERAL OF OSIRIS

king of the gods, the lord of life, Osiris." In front of Osiris is
Horus who presents to him a lotus flower.

No. 1.

2. Osiris lying on his funeral bier ; at the head stands

No. 2.

Nephthys, and at the foot Isis.

No. 3.

3. Osiris, ithyphal-
lic, and wearing the
Atef Crown, lying on
his bier. On the head
of the bier is a hawk
with outstretched wings,
and behind it stands
Isis ; on the foot is a
similar hawk, and be-
hind it stands Horus,

FUNERAL OF OSIRIS

loo

son of Isis. Above is the soul of Osiris. Below the bier are two
crowns, a tunic, and a cap.

4. Osiris, naked and beardless, lying on his bier, at the head
of which is a statue of Isis, and at the foot a statue of Nephthys.

5. Osiris, naked and beardless, lying on his bier, at the head
of which stands Isis who is addressing the god ; beneath the bier are
figures of the four children of Horus, Mestha, Hapi, Tuamutef, and
Qebhsennuf, who, besides representing the gods of the four cardinal
points, may here be considered as personifications of the four large,
internal organs of the body.

6. Osiris, naked, lying upon
his bier, over the foot of which
is the vulture goddess Uatchet,
and over the head the uraeus
goddess Nekhebet.

7. Osiris, in mummied form,
lying on his bier beneath a funeral
chest, over which a hawk stretches out its wings.

8. Osiris, j ^g ^ , of Behutet (Edfu) lying on his bier, with

No. 6.

Xo. 8.

Nephthys at his head and Isis at his feet.

9. Osiris of Ta-khent lying on his bier, with a Hawk-goddess
at the head and a Vulture-goddess at the foot.

10. Osiris of Hap, ^^1©? wearing the Atef Crown, lying-
face downwards on his bier, beneath which are a number of
crowns and caps of the god.

134

FUNERAL OF OSIRIS

S» ©

11. Osiris lying on his bier in the Meskhen chamber with the
four funeral vases beneath.

12. Osiris, ithyphallic, mummied, and beardless, lying on his
bier ; he is watched over by three hawks, and by Isis, who stands

at the head, and by a
frog - headed form of
the god Horus. Be-
neath the bier are the
ape-headed god Aurt,

4 _a < 1 ' anc* two
snake-goddesses, one of

No- 12- which is called Her-

tept, x ^ ^) Pn ' anc^ an ibis-headed god.

13. Seker-Osiris of
Mendes, beardless, lying up-
on a bier, with Anubis in .at-
tendance, holding in his
hands a vase of unguent,
and an instrument used in
embalming.

14. Seker-Osiris of
Mendes, in the form of a hawk-headed mummy, lying upon his

bier, beneath which grow
three small trees.

15. Seker-Osiris,
naked, and bearded, and
wearing the Atef Crown,
lying upon his bier, be-
neath which grow three
trees.
16. Ptah-Seker-Asar of Memphis, in mummied form and
bearded, lying upon his bier, at the head of which, on a pedestal,
stands a figure of Isis. The bier is placed within a funeral chest,
the pillars of which are in the form of Tet, u . On the right is

" Asar Tet, the holy one in Tettu, rj'S 7 □ M m >" m ^ne form
of a Tet pillar, which is provided with human hands and arms ;

No. 13.

No. 14.

FUNERAL OF OSIRIS

135

No. 16.

above it appear the head of Osiris and the sceptre and flail, or
whip.

Osiris on his bier ; beneath are the Canopic jars.

The mummy of Osiris on its bier with the hawk of Horus above ; at the head is NephthyS,

and at the foot Isis.

17. Osiris, beardless, and wearing the White Crown and
plumes, in the act of raising himself from his bier at the command
of Heru-netch-tef-f.

136

FUNERAL OF OSIRIS

No. 17.

No. 18.

18. Osiris Un-nefer, in mummied form, lying on his bier, at
the head of which grows the Persea tree, Ashet (1 A ; above the

upper branches stands a soul in the form of a man-headed hawk.

19. Osiris, bearded, lying on his bier, which rests within an
elaborately ornamented funeral chest ; beneath the bier are a
number of helmets, caps, etc., belonging to the god. Through one
end of the chest Heru-netch-tef-f thrusts his lance, and touches the
face of Osiris with it, with the view, presumably, of effecting the
" opening of the mouth."

Ceremonial scene connected with the resurrection of Osiris.

20. Osiris, ithyphallic and bearded, in mummied form, lying
upon his bier ; over his feet and his body hover two hawks. At
the head kneels Hathor, " Mistress of Amentet, who weepeth for
"her brother," and at the foot is a frog, symbol of the goddess
Heqet, ( £> J); beneath the bier are an ibis-headed god holding
the TJtchat, two serpents, and the god Bes. It is interesting
to note that the frog-headed goddess Heqet, who was a form of

PTAH-SEKER-AUSAR, the Triune God of the Resurrection

FUNERAL OF OSIRIS

137

Hathor, was connected by the Christians with the Christian
Resurrection ; in proof of this may be cited the lamp described by

No. 20.

Signor Lanzone,1 whereon, he tells us, is a figure of a frog, and
the legend 3Eyoj elfxt '^^ao-rctcri?, " I am the resurrection."

21. Osiris, bearded, ithyphallic, in mummied form, and
wearing the White Crown, lying on his bier, by the side of which
stand Anubis, jackal-headed, and Heqet, frog-headed. At the

Anubis addressing' Osiris on his bier.

head stands H eru-netch-tef-f in the form of a hawk, and Nephthys
kneels ; at the foot kneels Isis.

22. Osiris, bearded, wearing the White Crown with plumes,

No. 22.
1 Dizionario, p. 853.

138

RESURRECTION OF OSIRIS

and holding in his hands the sceptre and flail, or whip, raising
himself up on his knees from his bier, which is enclosed within
the funeral chest. Beneath the bier are most of the crowns of
the god. Beside it stands Isis.

23. Osiris rising up out of a basket (?), which rests upon a
pedestal ; behind him stands Isis with her wings stretched out on
both sides of him, and before him is a bearded god who presents
to him " life." On the right is a second scene in which the god is

seen kneeling within the boat of the double Tet, u , wherein are

No. 23.

a papyrus plant and a lotus plant, the emblems of the South and
North respectively. The boat rests upon a sledge, the supports
of which are made in the form of inverted lotus flowers, which are
well known types of the dawn and of renewed life. The title of the
god here is " Osiris Seker, lord of the funeral chest [at] Abydos,"
-'5a z^l 1$ ^^ r^rn i pi i -JQ Q °

The two commonest titles of Osiris are " Khent-Amenti,"

li^. and "Un-Ne™," Hi^J, or (Zl^Il -1
as such he holds in his hands one or two sceptres and the whip, or
flail, j, |, J\, and wears the White Crown. Sometimes he

appears as a man, with a large mouth and eyes and nose, and with
a Tet surmounted by a disk, plumes, horns, uraei, etc., issuing
from his head.1 He once appears in the form of Ptah pouring
out 2 water from a libation vase for a deceased person who kneels
before him, and once he appears with the head of the Bennu.3 In

1 Lanzone, Dizionario, pi. 293. 2 Ibid., pi. 294. 3 Rid., pi. 295.

Ml Ml Ml Mr vr w w \u w \u w \u w \u m

®®®®®®®®<§>®®®®®®
/av ja\ /av jms. /av /av /av /a\ /av /a\ /a\ /av /AV /av /A\

King SETI I. Addressing OSIRIS Khent-Amentet.

RESURRECTION OF OSIRIS 139

some scenes Osiris appears as a god of vegetation, and in one
instance the god is represented in mummied form, and wearing the
xVtef Crown, and from his body a row of plants is seen growing ;
in another he is represented by a small mound of earth, which is
called " Osiris," \\% and from which four trees grow. Above the

mound is a large serpent with the White Crown upon its head, and
two small serpents growing out from its body ; on the right are: —
1. A ram-headed god, holding a serpent, and 2. the serpent

Khebkheb, ® J ® J Hlft ; on the left are a ram-headed god
holding a serpent, and a feather. The Osiris ceremonies varied in
different places, according as the god was identified with local
gods, but in all great religious centres Osiris, under one name or
another, possessed his own sanctuary. Thus, as Dr. Brugsch has
pointed out,1 in Northern Nubia Osiris was known as Khnemu, in
Apollinopolis and Denclera as An, in Thebes as Khnemu-ut-em-
ankh, in Coptos as Amsu-Heru-ka-nekht, in Diospolis Parva as
Sekhem, in Lycopolis as Sekhem-taui, in Antaeopolis as Maui,
in Cusae as Urt-ab, in Memphis as Seker, in Cynopolis and
Oxyrhynchus as Anubis, in Herakleopolis as Ka-hetep and Heru-
shefi, in the Libyan Nome as Khent-Amenti, in Heroopolis as
Ankh and Tern, in Busiris as Tet or Tettu, in Heliopolis as Ser-aa,
and in other places in the Delta as Fentet-ankh, Heru-ap-shata.
In the cxlist and cxliind Chapters of the Book of the Dead we
have a complete list of the forms and shrines of Osiris, and as they
are of great importance for forming a right idea of the universality
of the cult of Osiris in Egypt, it will be found, in two versions, at
the end of this section on the great gods of Heliopolis.

We have now traced the history of Osiris from the time when
he was a river or water god, and of only quite local importance, up
to the period when his worship reached from the north of the Delta
to the Nubian Nome at Elephantine, and he had become in every
sense of the word the national god of Egypt. We have now to
consider Osiris in his character of god and judge of the dead, and
as the symbol of the resurrection, and the best source upon which

1 Religion, p. 018.

140 OSIRIS, JUDGE OF THE DEAD

we can draw for information on this subject is the Booh of the
Dead. In this work Osiris is held to be the greatest of the gods,
and it is he who is the judge of men after death, and he is the
arbiter of their future destiny. He attained this exalted position
because he was believed to have been once a human being who
had died and had been dismembered ; but his limbs had been
reconstituted and he had become immortal. The most remarkable
thing about him was that his body had never decayed like the
bodies of ordinary men, and neither putrefaction nor worms ever
acquired power over it, or caused it to diminish in the least degree.
It is true that it was embalmed by Horus, and Anubis, and Isis,
who carried out with the greatest care and exactitude all the
prescriptions which had been ordered by Thoth, and who performed
their work so thoroughly well that the material body which Osiris
possessed on this earth served as the body for the god in the world
beyond the grave, though only after it had undergone some
mysterious change, which was brought about by the words of
power which these gods said and by the ceremonies which they
performed. A very ancient tradition declared that the god Thoth
himself had acted the part of priest for Osiris, and although the
Egyptians believed that it was his words which brought the dead
god back to life, they were never able wholly to free themselves
from the idea that the series of magical ceremonies which they
performed in connexion with the embalmment and burial of the
dead produced most beneficial results for their deceased friends.

The compositions which form the chapters of the Booh of the
Dead are declared to have been written by Thoth, and they were
assumed to be identical with those which this god pronounced on
behalf of Osiris ; the ceremonies which were performed by the
priests at the recital of such compositions were held to be identical
with those Avhich Horus and Anubis performed for the " lord of
life," and if the words were said by duly appointed and properly
qualified priests, in a suitable tone of voice, whilst the ministrants
and libationers performed the sacred ceremonies according to the
Rubrics, it was held to be impossible for Osiris to refuse to grant
the deceased eternal life, and to admit him into his kingdom. It may
be argued that the words and the ceremonies were the all-important

OSIRIS, JUDGE OF THE DEAD 141

factors of the resurrection of man and of his eternal life, but this
was not the case, for the Egyptians only regarded them as means
to be used with care and diligence; it was Osiris, the god-man
himself, who had risen from the dead and was living in a body
perfect in all its members, who was the cause of the resurrection.
Osiris could give life after death because he had attained to it,
and he could give eternal life to the souls of men in their
transformed bodies because he had made himself incorruptible and
immortal. Moreover, he was himself " Eternity and Everlasting-
ness," and it was he who "made men and women to be born

again," f| P ^ ^ ^» $ $ | ^ J ^; the new birth was the
birth into the new life of the world which is beyond the grave and
is everlasting. Osiris could give life because he was life, he could
make man to rise from the dead because he was the resurrection •
but the priesthood taught in all periods of Egyptian history that it
was necessary to endeavour to obtain the favour of the o-od by
means of magical and religious words and ceremonies. From the
earliest times the belief in the immortality of Osiris existed, and
the existence of the dead after death was bound up with that of
the god. Thus in the text of Unas (line 240) it is said of the
king to Tern, " 0 Tern, this is thy son Osiris. Thou hast given
" him his sustenance and he liveth ; he liveth and Unas liveth ; he
" dieth not, and this Unas dieth not ; he is not destroyed, and this
" Unas shall not be destroyed ; if he begetteth not this Unas shall
"not beget; if he begetteth this Unas shall beget." In a text
nearly two thousand years later the deceased Ani is made to ask
Tern, the head of the company of the gods of Heliopolis, " How
"long have I to live?" and he replies, "Thou shalt exist for
" millions of millions of years, a period of millions of years " ; * now
Tern was identified with Ra, and Ra, at the time when this text was
written, was held to be the father of Osiris, and to all intents and
purposes the question of the scribe Ani was addressed to Osiris.

It has already been said that the great source of information

J H 0

1 H _# ^^ <c==> 2T i ! AAAAAA K i ! X © i /wwv' I© i ' Chaiifcer clxxv- of

the Book of the Dead (Ani, pi. 19, 1. 16).

142 OSIRIS, JUDGE OF THE DEAD

about Osiris and his cult is contained in the Book of the Bead,
which may be termed the Gospel of Osiris, wherein the god is
made to point out to man the necessity for leading a pure and
good life upon earth, and to instruct him in the words and deeds
which will enable him to attain eternal life, and we must now
briefly describe the relations which were believed to exist between
this god of truth and life and the deceased. In the accompanying
plate, which contains the famous " Judgment Scene " of the Booh
of the Bead, as contained in the Papyrus of Ani in the British
Museum, we have a representation of Osiris in his capacity as the
Judge of the dead, and a description of it will explain the views
of the ancient Egyptians on the judgment of the souls of the dead.
From certain passages and allusions in the Pyramid Texts it is
clear that the ancient Egyptians believed that the souls of the
dead, and perhaps also their bodies, were judged, and the place
of their judgment seems to have been situated in the sky ; no
details of the manner in which it was performed are given, but it
seems as if the judgment consisted in the " weighing of words,"

%s> piq ft f\ <r-=^ v\, utcha metn, that is to say, the weighing of

actions, for the word metu means " deed, action," as much as
" word " (like the Hebrew ddbhdr, "Q"j). The " weighing of words"
(or actions) was carried out by means of a pair of scales, Makhaat,
^\ a T (] ^ Y| rtl, which were presided over by Thoth, who from

very remote days was known as Ap-rehui, \/ <=^> | % ^ ,

i.e., " Judge of the two combatant gods," that is to say, " Judge of

Horus and Set," and as Ap-senui, yJ^^W," Judge of the

Two Brothers." Thoth, however, only watched the Balance when
" words " were being tried in it on behalf of Osiris — at least this
was the view in later times.

The Egyptians, having once conceived the existence of a
Balance in the Underworld, proceeded to represent it pictorially, and
as a result we have in the vignette of the Judgment Scene a pair
of scales similar to those with which they were acquainted in daily
life. They were too logical to think that words, or even actions,
could be weighed in a material balance, and they therefore

The Goddess MESKHENET.

OSIRIS, JUDGE OF THE DEAD 143

represented the weighing of the material heart, from which they
declared all thoughts and actions proceeded, and sometimes the
whole body of the man who is to be judged was placed by the
artist in one pan of the Scales. They had, moreover, in very
early times arrived at the conception of " right, truth, law, and

"rectitude," all of which they expressed by the word madt, ^ • ,

^ u

and it was against the emblem of Madt, the feather, [), that they
weighed either the heart or the whole body. Why the feather was
chosen as the symbol of madt instead of the usual object, / — i, it is
impossible to say, and this fact suggests that all the views which
the Egyptians held about the weighing of the heart have not yet
been understood. As the Judgment Scene stands it represents
a mixture of different views and opinions which belong to different
periods, but it seems impossible to doubt that at some remote time
they believed in the actual weighing of a portion of the physical
body of a man as a part of the ceremony of judgment. The
judgment of each individual seems to have taken place soon after
death, and annihilation or everlasting life and bliss to have been
decreed at once for the souls of the dead ; there are no sufficient
grounds for assuming that the Egyptians believed either in a
general resurrection or in protracted punishment. How far they
thought that the prayers of the living for the dead were efficacious
in arresting or modifying the decree of doom cannot be said, but
very considerable importance was attached by them to funeral
prayers and ceremonies in all ages, and there is no doubt that they
were the outcome of the firm belief that they would result in the
salvation and well-being of the souls of the dead. The Judgment
Scene as given in the Papyrus of Ani may be thus described : —

The scribe Ani and his wife Thuthu enter the Hall of Maati,
wherein the heart, symbolic of the conscience, is to be weighed in
the Balance against the feather, emblematic of Right and Truth.
In the upper register are the gods who sit in judgment, and who
form the great company of the gods of Heliopolis, to whom are
added Hathor, Hu, and Sa. On the standard of the Balance sits
the dog-headed ape, the companion of Thoth, the scribe of the
gods ; and the god Anubis, jackal-headed, examines the pointer to

144 OSIRIS, JUDGE OF THE DEAD

make certain that the beam is exactly horizontal, and that the
tongue of the Balance is in its proper place. On the left of the

Balance are :— 1. Shai, BH^.^ jj> tne &od of luck' or destiny 5
2. the Meskhen, jfi (1 ® □ , or rectangular object with a human

I I I I /WW\A

head which rests upon a pylon, and is commonly thought to be
connected with the place of birth ; 3. Meskhenet, | p ^ %$ ,
the goddess of the funeral chamber, and Renenet, ^^ Njf , the
goddess of nursing ; 4. the soul of Ani in the form of a human-
headed hawk standing upon a pylon. The lines of hieroglyphics
which appear above the figures of Ani and his wife contain a
version of Chapter xxx.b of the Book of the Dead, in which the
deceased addresses his heart, and prays that the sovereign chiefs
may not oppose his judgment, and that it may not be separated
from him in the presence of the keeper of the Balance. The
sovereign chiefs here referred to are Mestha, Hapi, Tuamutef, and
Qebhsennuf, the children of Horus. After the heart has been
weighed, Thoth, being satisfied with the result, addresses the gods,
saying, " The heart of Osiris Ani hath indeed been weighed, and
" his soul hath borne witness concerning him (or it) ; it hath been
" found true by trial in the Great Balance. No evil hath been
" found in him, he hath not wasted the offerings in the temples,
"he hath not done harm by his deeds, and he hath uttered no
" evil report whilst he was upon earth." In answer to these words
the gods ratify the sentence of Thoth, and they declare that he is
holy and righteous, and that he hath not sinned against them ;

therefore the monster Amemet, a 1\ ^v^, or the "Eater of

the dead," who is seen standing behind Thoth, shall not prevail
over him, and they further decree that he shall have a homestead
in Sekhet-hetepu for ever, and that offerings shall be made to
him, and that he shall have the power to appear before Osiris
at will.

In the second part of the scene Horus, the son of Isis, leads
Ani by the hand into the presence of Osiris, who is enthroned
within a shrine in the form of a funeral chest. Osiris has upon his
head the Atef crown, and he holds his usual emblems of authority.

The Company of the Gods

THE JUDGMENT SCEN E A N I ' S HEART BEING WEIGHED IN THE BALANCE.

OSIRIS AS JUDGE 145

1' I' 4\i from n*s nec^ hangs the mendt, (jo^, i.e., the

amulet which was associated with joy and pleasure. The title of

the god is " Osiris, lord of everlastingness." Behind him stand

Isis and Nephthys ; before him, standing on a lotus flower, are the

four Children of Horus, i.e., the four gods of the cardinal points.

The first, Mestha, has the head of a man ; the second, Hapi, the

head of an ape ; the third, Tuamutef, the head of a jackal ; and

the fourth, Qebhsennuf, the head of a hawk. In some papyri the

lotus on which these gods stand is seen to have its roots in a lake,

or stream, of water, which flows from under the throne of Osiris.

Near the lotus hangs the skin of the pied bull which was sacrificed

at the beginning of that portion of the funeral ceremony when two

gazelles and a goose were also slain as sacrifices. The side of the

throne of Osiris is painted to resemble that of a funeral chest.

The roof of the shrine is supported on pillars with lotus capitals,

and is surmounted by a figure of Horus Sept or Horus Seker, and

by rows of uraei. The pedestal on which the shrine rests is in the

form of the hieroglyphic which is emblematic of Maat, / — i, i.e.,

" Right and Truth." Before the shrine is a table of offerings, by

the side of which, on a reed mat, kneels Ani with his right hand

raised in adoration ; in the left hand he holds the kherp sceptre.

He wears on his head a whitened wig, and the so-called " cone,"

the signification of which is unknown. In his speech Horus, the

son of Isis, says, " I have come to thee, 0 Un-nefer, and I have

' brought unto thee the Osiris Ani. His heart is righteous, and it

' hath come forth innocent from the Balance ; it hath not sinned

' against any god or any goddess. Thoth hath weighed it accord-

' ing to the decree pronounced unto him by the company of the

' gods ; and it is most true and righteous. Grant that cakes and

' ale may be given unto him, and let him appear in the presence

' of Osiris ; and let him be like unto the followers of Horus for

' ever and ever." The scribe Ani then makes his prayer to Osiris

in the following words : — " Behold I am in thy presence, 0 lord of

Amentet. There is no sin in my body. I have not spoken that

which is not true knowingly, nor have I done aught with a false

heart. Grant thou that I may be like unto those favoured ones

who are in thy following, and that I may be an Osiris greatly

II — L

146 OSIRIS AS JUDGE

"favoured of the beautiful god, and beloved of the lord of the
*' world, [I] who am indeed a royal scribe, who loveth thee,
" Ani maa kheru before the god Osiris." The reply of the god
Osiris is not recorded, but we may assume that the petition of Ani
was granted by him, and that he ratified the decision of the gods
in respect of a habitation in the Sekhet-Aaru. Thus Ani was free
to pass into all the various regions of the dominion of Osiris, and
to enter into everlasting life and happiness.

In the description of the Judgment Scene given above,
reference is made to the Eater of the Dead, and in connexion with
him it must be observed that he was supposed to devour straight-
way the souls of all those who were condemned in the Judgment
Hall of Osiris, and that from one point of view the punishment of
the wicked consisted of annihilation. Above, too, it has been said

that Ani became "maa kheru, Jp ^ I, before Osiris,"

when once his heart had been weighed and had not been found
wanting. Egyptologists have investigated the meaning of these
words very carefully, but have not agreed as to their meaning ; as
a result maa kheru has been rendered " victorious, triumphant,
" just, justified, truth-speaking, truthful, true of voice, mighty of
" word or speech, etc." Their true meaning seems to be " he
whose word is right and true," i.e., he whose word is held to be
right and true by those to whom it is addressed, and therefore,
whatsoever is ordered or commanded by the person who is declared
in the Judgment Hall to be maa kheru is straightway performed
by the beings or things who are commanded or ordered. Before a
man who is maa kheru every door in the Underworld opened
itself, and every hostile power, animate or inanimate, was made to
remove itself from his path.

Passing now from the consideration of Osiris as the king and
judge of the dead, we must briefly refer to the beautiful hymns to
the god which are found in the Booh of the Dead and elsewhere.
First among these must be mentioned the very remarkable
composition which is inscribed on a stele in the Bibliotheque
Rationale, Paris, and which was first made known by Cbabas.
The text is in the form of a hymn addressed to Osiris, but it is of

OSIRIS AS JUDGE 147

unique importance in that it contains a proof of the substantial
accuracy of the account of the life and death of Osiris, and of the
birth of Horus, given by Plutarch. After enumerating the various
great shrines of Osiris in Egypt, and ascribing great praise to this
god, and summarising his beneficent acts, an allusion is made to
his death and to the search which Isis made for his body. This
goddess, the sister and wife of Osiris, was a skilled worker of
miracles, and she knew words of power and how to utter them in
such a way that the greatest effect might result from them. In
the form of a bird she sought her brother's body ceaselessly, and
went round about over the face of the earth uttering cries and
moans, and she did not desist from her quest until she found it.
When she saw that he was dead she produced light with her
feathers, and air by the beating of her wings, and then by means
of the words of power which she had obtained from Thoth she
roused Osiris from his state of helplessness and inactivity, and
united herself to him, and became with child by him, and in due
course brought forth her son Horus in a lonely place unknown to
any. The hymn in which the passage occurs is so important that
a rendering of it is here given ; the hieroglyphic text, with
interlinear transliteration and translation, will be found at the end
of this section.

( 148 )

CHAPTER VII
HYMN TO OSIRIS

XVIII TH DYNASTY, ABOUT B.C. 1500

"1 T OMAGE to thee, 0 Osiris, the lord of eternity, the king
of the gods, thou who hast many names, whose forms
" of coming into being are holy, whose attributes are hidden in the
"temples, whose Double is most august (or venerated). Thou art
"the Chief of Tettu (or Busiris), the Great One who dwelleth 2. in
" Sekhem (Letopolis), the lord to whom praises are offered in the
" nome of Athi,1 the Chief of the divine food in Annu (On, or Helio-
" polis), and the lord who is commemorated in the [Hall (or City) of]
" two-fold Right and Truth. Thou art the Hidden Soul, the lord
"of Qereret (Elephantine2), the holy one in the city of the White
" Wall (Memphis), the Soul of Ra, and thou art of his own body.
" Offerings and oblations are made to thy satisfaction in 3. Suten-
" henen (Herakleopolis), praise in abundance is bestowed upon
"thee in Nart,3 and thy Soul hath been exalted as lord of the
" Great House in Khemennu (Hermopolis). Thou art he who is
"greatly feared in Shas-hetep, the lord of eternity, the Chief of
"Abtu (Abydos), thy seat extendeth into the land of holiness
" (Underworld), and thy name is firmly stablished in the mouth of
"mankind. 4. Thou art the substance of [which were made] the
"two lands (i.e., Egypt), thou art Tern, the divine food of the
" doubles, thou art the chief of the company of the gods, thou art
" the operative and beneficent Spirit among the spirits, thou drawest

1 I.e., the ninth nome of Lower Egypt, also read Anetch.

2 Qereret = Oerti, , or <z> ,-M , were the two caverns where the

Nile was thought to rise at Elephantine.

3 A sanctuary near Herakleopolis.

HYMN TO OSIRIS 149

" thy waters from the abyss of heaven, thou bringest along the
" north wind at eventide and air for thy nostrils to the satisfaction
" of thy heart. 5. Thy heart germinateth, thou producest the light
" for divine food, the height of heaven and the starry gods obey
"thee, thou openest the great pylons [of heaven], and thou art he
" unto whom praises are sung in the southern heaven, and to
" whom adorations are performed in the northern heaven. The
" stars which never set 6. are under the seat of thy face, and the
" stars which never rest are thy habitations ; and unto thee
" offerings are made according to the decree of the god Seb.

"The company of the gods sing praises unto thee, and the
" starry gods of the Underworld bow down with their faces to the
" earth [before thee], the ends of the earth prostrate themselves
" before thee, and the bounds of heaven make supplication unto
"thee 7. when they see thee. Those who are among the holy
" ones are in awe of thee, and the two lands in their length and
"breadth ascribe praises unto thee when they meet thy majesty,
" 0 thou glorious master, thou lord of masters, who art endowed
" with divine rank and dignity, who art stablished in [thy] rule,
"thou beautiful Sekhem of the company of the gods, who art
" pleasant of face, 8. and art beloved by him that looketh upon
" thee. Thou puttest thy fear in all the lands, and by reason of
" love for thee all [men] proclaim thy name as being above that of
" every name. All mankind make offerings unto thee, 0 thou lord
" who art commemorated in heaven and in earth, and who art
" greatly praised in the Uak festival, and the two lands with one
" consent 9. cry out unto thee with cries of joy, 0 thou great one,
" thou chief of thy divine brethren, thou prince of the company of
" the gods, thou stablisher of Maat throughout the two lands, who
"placest thy son upon the great throne of his father Seb, the
" darling; of his mother Nut.

" 0 thou great one of two-fold strength, thou hast cast down
" Seba, thou hast slain 10. thine enemy, and thou hast set thy
"fear in thy foe. Thou bringest [together] remote boundaries,
" thou art firm of heart, thy two feet are lifted up, thou art the
"heir of Seb and of the sovereignty of the two lands, who hath
"seen thy power and hath given command for thee to lead 11. the

150 HYMN TO OSIRIS

" two lands by thy hand until the end of time. Thou hast made
" the earth in thy hand, and its waters, and its air, and its green
" herb, and all its cattle, and all its birds, and all its fishes, and all
" its reptiles, and [all] its four-footed beasts. The desert is thine
"by right, 0 son of 12. Nut, and the two lands are content to
"make him to rise up upon the throne of his father like Ra.
"Thou risest in the horizon, thou givest light through the
" darkness, thou makest light to spread abroad from thy plumes,
"and thou floodest with light the two lands like the 13. Disk at
" the beginning of sunrise. Thy crown pierceth heaven, thou art
" a brother of the starry gods, and the guide of every god, and
" thou dost work by decree and word, 0 thou favoured one of the
" company of the gods, who art greatly beloved by the Lesser
" Company of the gods.

"Thy sister protected thee, and she drove away thy foes,

" 14. and she warded off from thee evil hap, and uttered the

" words of power with all the skill of her mouth ; her tongue was

" trained, and she committed no fault of utterance, and she made

" [her] decree and [her] words to have effect, Isis, the mighty one,

" the avenger of her brother. She sought thee without weariness,

"15. she went round about through this land in sorrow, and she

" set not to the ground her foot until she had found thee. She

" made light with her feathers, she made air to come into being

" with her wings, and she uttered cries of lamentation at the bier

" of her brother. 16. She stirred up from his state of iDactivity

" him whose heart was still (i.e., Osiris), she drew from him his seed,

" she made an heir, she suckled the babe in solitariness, and the

" place wherein she reared him is unknown, and his hand is mighty

"within the house 17. of Seb. The company of the gods rejoice

" and are glad at the coming of Horus, the son of Osiris, whose

" heart is stablished, and whose word taketh effect, the son of Isis

"and the heir of Osiris. The assessors of Maat gather together

" unto him, and with them are assembled the company of the gods,

"and Neb-er-tcher himself, and the lords of Maat. 18. Verily

" those who repulse faults rejoice in the house of Seb to bestow

"the rank [of Osiris] upon its lord, to whom is by right all

" sovereignty. The voice of Horus hath found the power of maat.

HYMN TO OSIRIS 131

" The rank of his father hath been given unto him, and he hath
"come forth crowned 19. by the command of Seb. He hath
"received the sceptre of the two lands, and the White Crown is
"stablished upon his head. He judgeth the earth according to
"his plans, and heaven and earth are open before his face. He
"layeth his commands upon men, and spirits, and upon the pat
" and hen-memet beings, and Egypt, and the Ha-nebu, and all the
"region 20. wherein the Disk revolveth are under his plans, as
" well as the north wind, and the river flood, and the celestial
" waters, and the staff of life, and every flower. [He is] Nepra,
" and he giveth his green herbs ; he is the lord of tchefau food, he
" leadeth on abundance, and he giveth it unto all lands.

"21. There is joy everywhere, [all] hearts are glad, [all]
" hearts are glad, every face is happy, and every one adoreth his
" beauties. His love is doubly sweet unto us, and his active
" beneficence embraceth all hearts, and the love for him is great in
" every body, and they do what is right 22. for the son of Isis.
" His enemy hath fallen before his wrath, and he that worketh
" evil hath fallen at the sound of his voice ; when the son of Isis,
" the avenger of his father, the son of Isis, cometh against him, he
" shooteth forth his anger in his season. Holy and beneficent is his
" name, and the awe of him abideth in its place. 23. His laws are
" stablished everywhere, the path is cleared, the roads are opened,
" and the two lands are content ; wickedness departeth, evil goeth
" away, the earth is at peace under [the rule of] its lord, and Maat
" is stablished by 24. its lord, and setteth its back against iniquity.
"The heart of Un-nefer, the son of Isis, is glad, for he hath
" received the White Crown, and the rank of his father is his by
" right in the house of Seb ; he is Ra when he speaketh and Thoth
" when he writeth. 25. The assessors [of Osiris] are content ; let
" what hath been decreed for thee by thy father Seb be performed
" according to his word.

" May Osiris, Governor of Amentet, lord of Abydos, give a
" royal offering ! May he give sepulchral meals of oxen, and fowl,
" and bandages, and incense, and wax, and gifts of all kinds, and
" the [power to] make transformations, and mastery over the Nile,
" and [the power] to appear as a living soul, and to see the Disk

152

HYMN TO OSIRIS

" daily, and entrance into and exit from Re-stau ; may [my] soul
" not be repulsed in the Underworld, may it be among the favoured
" ones before Un-nefer, may it receive cakes and appear before the

Osiris on his funeral bed.

" altar of the Great God, and snuff the sweet breath of the north
" wind."

( 153 )

CHAPTER VIII

HYMNS TO OSIRIS, AND OSIRIS UN-NEFER,
FROM THE BOOK OF THE DEAD

I " A*~^ LORY 1 be to thee, Osikis Un-nefer, the great god who

I "Y" dwellest within Abtu (Abydos), thou king of eternity,

" thou lord of everlastingness, who passest through millions of

" years in the course of thine existence. Thou art the eldest son

" of the womb of Nut, and thou wast engendered by Seb, the

" Ancestor ( d erpdt) ; thou art the lord of the crowns of

" the South and North, thou art the lord of the lofty white crown,

" and as prince of gods and men thou hast received the crook, | , and

"the whip, A , and the dignity of his divine fathers. Let thine

" heart, 0 Osiris, who art in the Mountain of Amentet, be content,
" for thy son Horus is stablished upon thy throne. Thou art
crowned lord of Tettu (Mendes), and ruler in Abtu (Abydos).
"Through thee the world waxeth green in triumph before the
"might of Neb-er-tcher. He leadeth in his train that which is,
" and that which is not yet, in his name Ta-her-sta-nef ; he toweth
" along the earth by Maat in his name of 'Seker'; he is exceedingly
" mighty and most terrible in his name ' Osiris ' ; he endure th for
" ever and for ever in his name of ' Un-nefer.'

" Homage be to thee, 0 King of kings, Lord of lords, Ruler
" of princes, who from the womb of Nut hast ruled the world and

" the Underworld u\ <J±> f^^^o Akert). Thy members are [like]

"bright and shining copper, thy head is blue [like] lapis-lazuli,

1 Prom the Papyrus of Ani, sheet '2.

154 HYMN TO OSIRIS

" and the greenness of the turquoise is on both sides of thee, 0 thou
" god An ( I J]) of millions of years, whose form and whose beauty
"of face are all-pervading in Ta-tchesert (i.e., the Underworld)."

II. "Praise be unto thee,1 Osiris, lord of eternity, Un-

" nefer-Heru-Khuti (^ I J ^k "^ ®u S) i whose forms are
"manifold, and whose attributes are majestic, Ptah-Seker-Tem
"(D8 ^^ \\ *M .~\ J) ) in Annu (Heliopolis), the lord of the
"Hidden House, the creator of Het-ka-Ptah (Memphis) and of
" the gods [therein], thou guide of the Underworld, whom [the gods]

f> @). Isis
"embraceth thee with content, and she driveth away the fiends
"from the mouth of thy paths. Thou turnest thy face upon
"Amentet, and thou makest the earth to shine as with refined
"copper. Those who have lain down (i.e., the dead) rise up to
" look upon thee, they breathe the air and they look upon thy face
" when the disk riseth on the horizon ; their hearts are at peace
"inasmuch as they behold thee, 0 thou who art Eternity and
" Everlastingness."

III. "1. Homage1 to thee, Khabesu (i.e., Starry deities

"1 lik Ji P * ) ' in -^nnn (Heliopolis) and Hememet (m t^ Jj^ ^)
"in Kher-aha, thou god Unti, who art more glorious than the gods
" who are hidden in Annu. 2. Homage to thee, 0 An (| ' ^) in
"An-tes (| ), Great One, Heru-khuti, thou stridest over
"heaven with long strides, 0 Heru-khuti. 3. Homage to thee, 0
"soul of eternity, thou god Bai (^ (1(1^), who dwellest in
" Tettu (Mendes), Un-nefer, son of Nut ; thou art the lord of
" Akert (i.e., the Underworld). 4. Homage to thee in thy dominion
" in Tettu ; the Ureret crown (\/\ is stablished upon thy head ;

" thou art One and thou makest the strength which is thine own
"protection, and thou dwellest in Tettu. 5. Homage to thee, 0

" lord of the Acacia Tree (- — ° ^ «&* Jn), the Seker Boat is upon its

1 From the Papyrus of Ani, sheet 19.

HYMN TO OSIRIS 155

"sledge ; thou drivest back the Fiend ([' J Q y ° | Sebcm), the
" worker of evil, and thou causest the Utchat (^§) , to rest upon

" its seat. 6. Homage to thee, thou who art mighty in thine hour,
"thou great and mighty prince, who dwellest in An-rut-f;1 thou
" art the lord of eternity and the creator of evcrlastingness, thou
"art the lord of Suten-henen (Herakleopolis Magna). 7. Homage
" to thee, 0 thou who restest upon Maat, thou art the lord of Abtu,
" and thy limbs are joined unto Ta-tchesertet ; what thou
"abominatest is falsehood (or, deceit and guile). 8. Homage to
" thee, 0 thou who art within thy boat, thou bringest along Hapi
" (Nile) from out of his source ; 2 Shu shineth upon thy body, and
" thou art he who dwelleth in Nekhen.3 9. Homage to thee, 0
"creator of the gods, king of the South and North, Osiris,
" ( %^ ffl J3^ $1) > whose word is maat, thou possessor of the two
" lands in thy seasons of operative power ; thou art the lord of the
" Atebui (i.e., the two lands which lay one on each side of the
"celestial Nile)." The above nine addresses form, in reality, a
litany, and after each of them the deceased said to Osiris, " 0
" grant thou unto me a path whereon I may pass in peace, for I
" am just and true; I have not spoken lies wittingly, nor have I
" done aught with deceit."

IV. " Homage 4 to thee, 0 Osiris Un-Nefer, whose word is
" niaclt, thou son of Nut, thou first-born son of Seb, thou mighty
" one who comest forth from Nut, thou king in the city of Nifu-ur,
" thou Governor of Amentet, thou lord of Abtu, thou lord of souls,
" thou mighty one of strength, thou lord of the Atef crown, j£ .
"in Suten-henen, thou lord of the divine form in the city of
"Nifu-ur, thou lord of the tomb, thou mighty one of souls in
"Tattu, thou lord of [sepulchral] offerings, whose festivals are
"many in Tattu. The god Horus exalteth his father in every
" place, and he uniteth himself unto the goddess Isis and unto her

1 A district of the Underworld.

2 An allusion to the fact that Osiris was originally a Nile god.

:> Nekhen was the sanctuary of the goddess Nekhebet of Nekhebet (Eileithvia-
polis), whose male counterpart was An, a form of Osiris.
4 Bool- of the Dead, Chap, cxxviii. (Saite Recension).

156 HYMN TO OSIRIS

"sister Nephthys ; and the god Thoth reciteth for him the mighty
" glorifyings which are within him, and which come forth from his
" mouth, and the heart of Horus is stronger than that of all the
" gods. Rise up, then, 0 Horus, thou son of Isis, and avenge thy
" father Osiris. Hail, 0 Osiris, I have come unto thee ; I am
" Horus and I have avenged thee, and I feed this day upon the
" sepulchral meals of oxen and feathered fowl, and upon all the
" beautiful things offered unto Osiris. Rise up, then, 0 Osiris, for
" I have struck down for thee all thine enemies, and I have taken
" vengeance upon them for thee. I am Horus upon this beautiful
" day of thy fair rising in thy Soul, which exalteth thee along with
"itself on this day before thy divine sovereign princes. Hail,
" 0 Osiris, thy double (lea) hath come unto thee and rests with
" thee, and thou restest therein in thy name of Ka-Hetep. It
" maketh thee glorious in thy name of Khu, and it maketh thee like
" unto the Morning Star in thy name of Pehu, and it openeth for
" thee the ways in thy name of Ap-uat. Hail, 0 Osiris, I have
" come unto thee, and I have set thine enemies under thee in
" every place, and thy word is macit in the presence of the gods
" and of the divine sovereign chiefs. Hail, 0 Osiris, thou hast
" received thy sceptre and the place whereon thou art to rest, and
" thy steps are under thee. Thou bringest food to the gods, and
" thou bringest sepulchral meals unto those who dwell in their
" tombs. Thou hast given thy might unto the gods, and thou
"hast created the Great God ; thou hast thy existence with them
" in their spiritual bodies, thou gatherest thyself unto all the gods,
" and thou hearest the word of madt on the day when offerings to
" this god are ordered on the festivals of Uka."

V. " Homage to thee,1 0 Governor oe Amentet, Un-nefer,
" lord of Ta-tchesert, 0 thou who art diademed like Ra, verily I
" come to see thee and to rejoice at thy beauties. His disk is thy
" disk ; his rays of light are thy rays of light ; his TJreret crown is
" thy TJreret crown ; his majesty is thy majesty ; His risings are
" thy risings ; his beauties are thy beauties ; the terror which he
" inspireth is the terror which thou inspirest ; his odour is thy

1 Book of the Dead, Chap, clxxxi.

HYMN TO OSIRIS 157

" odour ; his hall is thy hall ; his seat is thy seat ; his throne is thv
" throne ; his heir is thy heir ; his ornaments are thy ornaments ;
" his decree is thy decree ; his hidden place is thy hidden place :
" his things are thy things ; his knowledge is thy knowledge ; the
" attributes of greatness which are his are thine ; the power which
" protecteth him protecteth thee ; he dieth not and thou diest not ;
" he is not overcome by his enemies and thou art not overcome by
" thine enemies ; no evil thing whatsoever hath happened unto
" him, and no evil thing whatsoever shall happen unto thee for
" ever and ever.

" Homage to thee, 0 Osiris, son of Nut, lord of the two horns,
" whose Atef crown is exalted, may the Ureret crown be given
"unto thee, along with sovereignty before the company of the
" gods. May the god Temu make awe of thee to exist in the
" hearts of men, and women, and gods, and spirits, and the dead.
" May dominion be given unto thee in Annu ; mayest thou be
" mighty of transformations in Tattu (Mendes) ; mayest thou be
" the lord greatly feared in the Aati ; mayest thou be mighty
" in victory in Re-stau ; mayest thou be the lord who is com-
" memorated with gladness in the Great House ; mayest thou have
" manifold risings like the sun in Abtu ; may triumph be given
" unto thee in the presence of the company of the gods ; mayest
" thou gain the victory over the mighty Powers ; may the fear of
" thee be made to go [throughout] the earth ; and may the princes
" stand up upon their stations before the sovereign of the gods of
" the Tuat, before thee the mighty Sekhem of heaven, the Prince
" of the living ones, the king of those who are in [his train], and
" the Glorifier of thousands in Kher-aha. The denizens of heaven
" rejoice in thee, 0 thou who art the lord of the chosen offerings in
" the mansions above ; a meat offering is made unto thee in the city
" of Het-ka-Ptah (Memphis) ; and the ' things of the night ' are
" prepared for him in Sekhem (Letopolis). Behold, 0 mighty god,
" thou great one of two-fold strength, thy son Horus avengeth thee.
" He doeth away with every evil thing whatsoever that belongeth
" to thee, he bindeth up in order for thee thy person, he gathereth
" together for thee thy members, he collecteth for thee thy bones,
" and he brinsreth to thee whatsoever belomreth to thee. Thus

158 HYMN TO OSIRIS

" thou art raised up, 0 Osiris, and I have given unto thee thy
" hand, and I make thee to stand up a living being for ever and
" ever.

VI. " Homage to thee,1 0 Governor oe those who are in
" Amenti, who makest mortals to be born again, who renewest thy
" youth, thou comest who dwellest in thy season, and who art more

" beautiful than , thy son Horus hath avenged thee ; the

"rank and dignity of Tern have been conferred upon thee, 0 Un-
" nefer. Thou art raised up, 0 Bull of Amentet, thou art stablished
"in the body of Nut, who unite th herself unto thee, and who
" cometh forth with thee. Thy heart is stablished upon that which
" supporteth it, and thy breast is as it was formerly ; thy nose is
"firmly fixed with life and power, thou livest, and thou art
" renewed, and thou makest thyself young like Ra each and every
" day. Mighty, mighty is Osiris in victory, and he is firmly
" stablished with life."

VII. " Thy heart rejoiceth,2 0 lord of the gods, thy heart
" rejoiceth greatly ; the Black Land and the Red Land are at
" peace, and they serve thee humbly under thy sovereign power.
"The temples are stablished upon their own lands, cities and
" nomes possess firmly the goods which are inscribed in their names,
" and we will make to thee the divine offerings which we are
"bound to make, and offer sacrifices in thy name for ever.
" Acclamations are made in thy name, libations are poured out to
"thy double. Sepulchral meals [are brought unto thee] by the
" khus who are in their following, and water is sprinkled upon
" the offerings (?) upon both sides of the souls of the dead in
" this land ; every plan which hath been decreed for thee according
" to the commands of Ra in the beginning hath been perfected.
" Now, therefore, 0 son of Nut, thou art diademed as Neb-er-tcher
" is diademed at his rising. Thou livest, thou art stablished, thou
" renewest thy youth, thou art true and perfect ; thy father Ra
" maketh strong thy members, and the company of the gods make
" acclamations unto thee. The goddess Isis is with thee, and she
" never leaveth thee ; [thou art] not overthrown by thine enemies.

1 Book of the Dead, Chap, clxxxii. (11. 1.5-19).

2 Ibid., Chap, clxxxiii. (11. 17 ft'.).

HYMN TO OSIRIS 159

" The lords of all lands praise thy beauties even as they praise Ra
" when he riseth at the beginning of each day. Thou risest up
" like an exalted one upon thy standard, thy beauties exalt the
" face and make long the stride. I have given unto thee the sove-
" reignty of thy father Seb, and the goddess Mut, thy mother, who
" gave birth to the gods, brought thee forth as the first-born of
" five gods, and created thy beauties, and fashioned thy members.
" Thou art stablished as king, the white crown is upon thy head,
" and thou hast grasped in thy hands the crook and the whip ;
" whilst thou wert in the womb, and hadst not as yet come forth
" therefrom upon the earth, thou wert crowned lord of the two
" lands, and the Atef crown of Ra was upon thy brow. The gods
" come unto thee bowing low to the ground, and they hold thee in
" fear ; they retreat and depart when they see thee possessing the
"terror of Ra, and the victory of thy Majesty is in their hearts.
" Life is with thee, and offerings of meat and drink follow thee,
" and that which is thy due is offered up before thy face."

VIII. " Homage to thee,1 0 thou holy god, thou mighty and
"beneficent being, thou Prince of eternity who dwellest in thy
" abode in the Sektet Boat, thou whose risings are manifold in the
"Atet Boat, to thee are praises rendered in heaven and upon
" earth. Peoples and nations exalt thee, and the majesty of thy
" terror is in the hearts of men, and spirits, and the dead. Thy
" Soul is in Tattu (Mendes) and the terror of thee is in Suten-henen
" (Herakleopolis) ; thou settest the visible emblems of thyself in
"Annu and the greatness of thy transformations in the double
" place of purification."

IX. " Homage to thee, 0 great God, thou Lord of Maati,
" I have come to thee, 0 my Lord, and I have brought myself
" hither that I may behold thy beauties. I know thee, and I know
" thy name, and I know the names of the Two and Forty gods who
" exist with thee in the Hall of Maati, who live as warders of
" sinners and who feed upon their blood on the day when the lives
" of men are taken into account in the presence of the god
" Un-nefer ; in truth thy name is ' Rekhti-merti-neb-Maati.' In

1 Booh of the Dead, Chap, clxxxv.

160 HYMN TO OSIRIS

" truth I have come to thee, and I have brought Maat to thee, and
" I have destroyed wickedness for thee. I have not done evil to
"mankind. I have not oppressed the members of my family.
" I have not wrought evil in the place of Maat. I have had no
"knowledge of worthless men. I have not wrought evil. I have
" not made to be the first [consideration] of each day that excessive
" labour should be performed for me. I have not brought forward
" my name for honours. I have not ill-treated servants. I have
" not thought scorn of God. I have not defrauded the oppressed
" one of his goods. I have not done that which is an abomination
" unto the gods. I have not caused harm to be done to the servant
" by his chief. I have not caused pain. I have made no man to
" suffer hunger. I have made no one to weep. I have done no
" murder. I have not given the order for murder to be done for
"me. I have not inflicted pain upon mankind. I have not
" defrauded the temples of their oblations. I have not purloined
" the cakes of the gods. I have not carried off the cakes offered to
" the spirits. I have not committed fornication. I have not
" entered the holy places of the god of my city in a polluted con-
" dition. I have not diminished from the bushel. I have neither
" added to nor filched away land. I have not encroached upon the
" fields [of others]. I have not added to the weights of the scales
" (i.e., cheated the seller). I have not misread the pointer of the
"scales (i.e., cheated the buyer). I have not carried away the
" milk from the mouths of children. I have not driven away the
" cattle from their pastures. I have not snared the feathered fowl
" of the preserves of the gods. I have not caught fish [with bait
" made of] fish of their kind. I have not turned back the water at
" the time [when it should flow]. I have not cut a cutting in a
" canal of running water. I have not extinguished a fire when it
" should burn. I have not violated the seasons of the chosen meat
" offerings. I have not driven off the cattle from the property of
"the gods. I have not repulsed God in his manifestations. lam
" pure. I am pure. I am pure. I am pure. My purity is the
" purity of that great Bennu which is in the city of Suten-henen
" (Herakleopolis Magna), for, behold, lam the nose of the god of
" the winds who maketh all mankind to live on the day when the

HYMN TO OSIRIS 161

" Eye of Ra is full in Annu at the end of the second month of the
"season Pert1 in the presence of the divine lord of the earth.
" I have seen the Eye of Ra when it was full in Annu, therefore let
" not evil befall me in this land and in this Hall of Maati, because
" I, even I, know the names of these gods who are therein and who
"are the followers of the great god."

1 I.e., the Season of Growing; the second month of Pert is the sixth month
of the Egyptian year.

II M

( 162 )

CHAPTER IX
HYMN TO OSIRIS1

XVIIITH DYNASTY, ABOUT B.C. 1500

i.im,£. ^ ^ M l -1!

dnetch hrd-k Asdr neb heh suten neteru

Homage to thee, Osiris, lord of eternity, king of the gods,

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ash rennu tcheser kheperu sheta dru em

many of names, holy of creations, hidden of forms in

erperu shepses ka pu hhent Tattu ur

the temples, whose ka is venerated, chief of Tattu, great one

khert em Sekhem neb hennu em

contained in the temple of Sekhem, lord of praises in

ft o\\

Ji/?i khent tchef em Annu neb

the nome Athi, chief of the sacred food in Heliopolis, the lord

1 The stele on which the following text is inscribed is preserved in the
Bibliotheque Nationale, Paris. Its importance was first recognized by Chabas (see
Eevue Archeologique, 1857, p. 65), and a complete copy of it will be found in
Ledrain, Monuments Jfigyptiens, pll. xxii. ff.

HYMN TO OSIRIS

selchau

163

em Madti ba sheta neb Qerert
who is commemorated in Maati, soul hidden, lord of Qerert,

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tcheser em Aneb-hetch ba Rd tchet - f tchesef

holy one, in White Wall, the soul of Ra, of his very body,

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hetep

em Suten-henen menleh hennu em Nart

satisfied with in Henen-suten, abundant of praise in Nart,

offerings

kheper setheset ba - f

neb

--0

het aa

em Khemennu

hath become exalted his soul [as] lord of the Great in Khemennu,

House

heh

hhent

da neru em Shas-hetep neb

great one of terror in Shas-hetep, lord of eternity, chief

.A.

Abtu her dst - f

of Abydos, extendeth his seat

Ta-tcheser

tettet

in the Land of established
holiness.

ren em re en ret pautti en

of name in the mouth of mankind, the two-fold pant of

tn ni Tern tchef Ica/U hhent paut

the two lands, Tern the divine god of the has, chief of the paut

III
lean

164

HYMN TO OSIRIS

neteru khu menhh emmd kliu Jchenp en nef

of the gods, spirit beneficent among the spirits, he clraweth

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iVw mw - / Jcheni-nef meht mesas

[from] Nu his waters, he bringeth along the wind of eventide

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we/
[and] air

er fentet-f er heteptu db -f

to his nostrils to the satisfaction of his heart,

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retet. en db-f meses-nef Ichut telief

germinateth his heart, he produceth the light, the divine food,

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sbau dam

setem-nef hert sbau sun-nef

obey him heaven and the he maketh to the great gates,

star-gods, be open

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neb hennn

tuau

em pet reset

lord of praises in the southern adored

heaven,

em pet mehtet

in the northern
heaven,

i i

dulchemu

* in
seku

hher dst

i
hrd-f

the stars which never [are] under of his face,
diminish the seat

dst - f
his seats

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pu dukhemu-urtu

are the stars which never rest,

per-nef hetep

cometh to him an offerinj

HYMN TO OSIRIS

1k I) ° 1 ^

Jx Ji mil

1 65

in i i ^ m in

w£?« ew Seb paut neteru her tua - f sbau

the order of Seb, the paut of the gods praise him, the star gods

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es n

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I s

tiiiit

sen

ichtchati

of the underworld smell the earth [before the boundaries [of

him], earth]

em feesw
bow the back,

tcherti
the limits of heaven

em thebhu

make supplication

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maa-sen su

[when] they see him.

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Those who are among the holy ones

fofa

/&«r ner-nef taui temt her ertd nef daiu

fear him, the two lands, all [of them] give to him praises

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em khesefu hen-f sahu khu khent sahu

in meeting his majesty, the master glorious, chief of masters,

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uah dat smen heqet sekhem nefer

endowed with divine rank, stablished of dominion. Form beautiful

en paut neteru am lira merer

of the company of the gods, gracious of face, beloved by

166 HYMN TO OSIRIS

maa-nef ertd sent -f em taiu neb en

him that seeth him. He putteth his fear in all lands, through

wierf £em &a - sen re% - / er 7&«£

love [of him] they all proclaim his name before [every name].

terp - nef nebu neb sehhau em

Make offerings to him all men, the lord who is commemorated in

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/?e£ em ta ash hi em Uak

heaven [and] in earth, [he is] greatly praised in the Uak festival;

dru - nef dhhi an taui em bu ud ur

make to him cries to joy the two lands all together, the great one,

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tep en sennit - f seru en jpaut neteru

first of his divine brethren, prince of the paut of the gods,

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smen

madt khet taui erta sa

stablisher of right and throughout the two lands, placer of the son
truth

her nest-f da en at - f Seb merer mut - f

upon his throne great of his father Seb, darling of his mother

HYMN TO OSIRIS 167

Nut da pehpeli sekher -f Sebd aha sma - /

Nut, great one of two-fold he casts down Seba, he hath slaughtered
strength,

hhffft -/ er^a sent - / em Merit -/ cm

his enemy placing his fear in his foe. Bringer

trheru uatu men db retui-f thest

of boundaries remote, firm of heart, his two feet are lifted up.

«w<ra $£& sutenit taui maa-f khu - f

Heir of Seb and the of the two He hath seen his power,

sovereignty lands.

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sw£/i. - we/ we/ se??i form en em d er

he hath given to him to lead the lands by [his] hand to

command

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wa/i ew se_p dri-nef la 'pen em a -/

the end of times. He hath made this earth in his hand,

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wim -/ we/-/ se??i - / menment - / //>-/>/

its waters, its air, its green herbs, its cattle all,

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pait nebt khepanen uebt tchetfet - / did - /

[its] birds all, [its] fishes all, its reptiles, its quadrupeds,

168 HYMN TO OSIRIS

^ n4i w i9ii qq

se£ smadu en sa Nut taui hem her

the desert is by right to the son of Nut, the two lands are content

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seM« fter %es£ e7?i fe/ md Ra uben - f

to crown on the throne of the father like Ra. He riseth
[him]

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— * ^^ pf^

em &7m£ erfoz -/ shep en her leek sehetch-nef

on the horizon, he giveth light through the darkness, he shineth

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sAw em shuti-f bdh-nef taui ma dthen

with light from his plumes, he floodeth with the two like the Disk

]ight lands

em £ep fotaii hetch-f tem-nes hert sensen

at the early sunrise. His crown pierceth heaven, he is a brother

s&a% semi* e% %e£er -?z.e6 menhh utu

of the star gods, the guide of god every, operative by command

mek /im e?i £><z%i( neteru dat merer

and word, favoured one of thepaut of the gods great, beloved of

j?a«£ neteru netcheset dri en sent - f mdhet - f

thepaut of the gods little. Hath made his sister his protection,

seherit
driving away

HYMN TO OSI]

h' u

kheru

169

sehemt sep

r^=%

foes,

shet hheru
turning back evil hap, uttering the word

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em hhu res dqert nes an uh

with the power of her mouth, perfect of tongue, not erring

en metu semenlchet utu metu Ast hhut

of speech, operating by decree and word Isis, the strong one,

netchet sens hehet su dtet bekek

the avenger of her brother. She sought him without weariness,

15.

revet

ta pen em

hai

Jchen

nes

she went round about this earth in sorrow, not alighted she

qemtu - s su writ shut em shut - s

without finding him, she made light with her hair (or,

feathers)

em tenhui

drit

hennu

khepert -nef

making to wind with [her] wings, she made cries
become

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mendt
at the bier

yp i6-p^ n°M\-

sen - s setheset enenu en urt - db

of her brother. She raised up [from] inactivity the one still of heart,

170

HYMN TO OSIRIS

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khenpet mu -f drit audu shetet nekhen

she extracted his seed, she made the heir, she suckled the babe

em uaau tin rekh bu - f dm beset

in solitariness, not known is his place wherein she reared

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su a - / nekhtu

him, his hand is mighty

em /c/2,e?i£ het Seb paut

within the house of Seb. The paut

£^-

sc& Berw mew a&

neteru her resh sep sen iui Astir

of gods rejoice, rejoice at the coming of Osiris' son Horus, stablished

of heart,

mad hheru sa Ast auciu Astir sehuu - nef

whose word is absolute, son oflsis, heir of Osiris. Gather to him

tchatchat

madt

e 1^! ^ — J^ ^>

paut neteru Neb-er '-teller tchesef

princes

the sovereign of Maat, the paut of the [and] Neb-er-tcher himself

gods

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male haiu

nebu

Madt

smam

am - s

[and] the lords of Maat assemble therewith. Verily those who

repulse

tisfet senetchemu em het ent Seb
faults rejoice in the house of Seb

er ertdt tiat

to bestow the rank
[of Osiris]

HYMN TO OSIRIS 171

1(1(1 "^ — -^ ^ ^S^~ '

en nebs suteni en madts nef qemen-tu

upon its lord, the sovereignty of its right [is] to him. Hath found

Heru Icheru-f man, ertau - nef dot ent tef

Horus his voice true. Hath been given the rank of his father.

to him

l 1 /www o *v ra ft -q n

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per-nef mehu em utu en Seb

He hath come forth crowned by the command of Seb.

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shep - nef heq taui ketch men

He hath received the sceptre of the two the White is established

lands, Crown

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dm t&p-f djp-nef ta er hhert-f

upon his head. He judgeth the earth according to his plan.

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pet ta Icher dst lp°d-f s-utu-nef ret

Heaven and are under the seat of his face. He comniandeth men,
earth

khu pat hamemet Ta-merd Ha-nebu

spirits, the dead, the , and Egypt, the lords of the north,

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shentu dthen Idler seJcheru-f meht dter

the circle of the Disk, are under his plans, and the north the flood,

wind,

172 HYMN TO OSIRIS

e?MMu Me£ en dnhh ren/pet nebt Neprd

the celestial waters, the staff of life, herb every. Nepra,

£a-/ sem -f neb tchefau bes -f

he giveth his green herbs, the lord of tchefau food, he leadeth on

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sesaw tti - f su em tarn bu neb kJient

abundance, he giveth it in [all] lands. Everywhere is joy.

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afeit netchem hatu kher reshut hrd-neb thehu

hearts are glad, hearts rejoice, every face is happy.

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<iifc bu-neb her tua neferu-f netchemui mert - /

Every place adoreth his beauties. Doubly sweet is his love

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J\ — "— III

Jcher-n menlchut-f rer - nes dbu ur mert-f

to us, his active goodness goeth round hearts, great is his love

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em Jchat nebt mad en sen en sa Ast

in every body, and they do what is right to the son of Isis.

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id=ai _/2Hl aaaaaa ZT

&/&e/£ - / Me?" ew ye>i - / an £m
His enemy hath fallen before his wrath, the maker of evil

HYMN TO OSIRIS 173

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er shet kheru ut qen sep - f

at the utterance of the voice, shooting forth his wrath in his season,

sper eref sa Ast netcht-nef dt-f

cometh unto him the son of Isis, the avenger of his father.

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setcheseru semsnlchu ren-f shefit hetep-nes dst - s

Holy and beneficent is his name ; awe resteth in its seat,

/w mew er /&epw - / uat sesh-thd

stablished everywhere are his laws, the path is opened,

ra tk vx v

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mdthennu un seherui taui duit

the roads are opened, content are the two lands, wickedness

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shems a?u rim fa em /&e£ep Mer

departeth, evil goeth away, the earth is at peace beneath

neb-f smen Madt en neb - s ertau sa

its lord, established is Maat by its lord, it giveth the back

- qp<r^ I ?-■ ±J %: At «A

er a.s/ef netchern db-h Un-nefer sa Ad sh&p

to iniquity. Glad is thy heart, Un-nefer, son of Isis, he hath

174 HYMN TO OSIRIS

ne/ /&e£c/i smadu nef dat ent tef

received the White is his by right the rank of his father
Crown,

em Ichennu Het - Seb Bd tchet-f Tehuti

within the House of Seb, [he is] Ra [when] he Thoth

speaketh,

an - f tchatchat her-thd utu en

[when] he writeth. The assessors are content ; what hath decreed

nek dtf-h Seb dri-entu hheft tchetet-nef

for thee thy father Seb let be performed even as he spake ;

suien td hetep Asdr Khent Amenti neb Abtu

may give a royal Osiris, governor of Amenti, lord of Abydos,
offering

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td - f per Icheru dh apt shesa sentra merhet

may he give sepulchral meals, oxen, fowl, bandages, incense, wax,

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mat renpet neb dri kheperu sekhem

gifts of herbs of all kinds, the making of transforma- the mastery

tions,

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-H^p pert em ba dnhhi maa em dthen

of Nile, appearance as a soul living, the sight of the disk

HYMN TO OSIRIS

175

V. MAW

em Re-stau an

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shend

tep tuait dq pert

at dawn daily, entrance and exit from Re-stau, not being repulsed

into «

ba em Neter-hhert

the soul in the Underworld,

terp - tic - f
reception

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hesiu
the favoured

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before

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Un-nefer, receipt of cakes, coming forth

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em-bah her hha/ut eat neter da- sesenet nef

before the altar of the god great, the snuffing of the wind

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netchem

meht-s

sweet

of the north.

( 176 )

CHAPTER X

"THE NAMES OF OSIRIS IN EVERY SHRINE
WHEREIN HE DWELLETH"

(THEBAN RECENSION, ABOUT B.C. 1600)

1. Asar Un-nefer .

2. Asar Ankhti

3. Asar Neb-ankh

4. Asar Neb-er-tcher

5 . Asar Khenti-

6. Asar Sah .

7. Asar Saa .

8. Asar Khenti-peru

9. Asar Em Resenet

10. Asar Em Mehenet

11. Asar Nub -heh .

12. Asar Bati erpit

13. Asar Ptah-neb-Ankh

14. Asar Khenti Re-stau

15. Asar Her-ab semt

16. Asar Em Ati (Anetch)

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NAMES OF OSIRIS

177

17. Asar Em Sehtet

18. Asar Em Netchefet

19. Asar Em Resu .

20. Asar Em Pe .

21. Asar Em Neteru

22. Asar Em Sau-kheri

23. AsarEmBaket

24. Asar Em Sunnu

25. Asar Em Rehenenet

26. Asar Em Aper .

27. Asar Qeftennu .

28. Asar Sekri Em Pet-she

29. Asar Khenti Nut-f .

30. Asar Em Pesek-re

31. Asar Em-ast-f-amu-Ta-meh

32. Asar Em Pet .

33. Asar Em-ast-f-amu-Re-stau

34. Asar Netchesti .

35. Asar Smam-ur .

36. Asar Sekri

37. Asar Heq-tchetta

38. Asar Tua .

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178

39. Asar Em Ater .

40. Asar Em Sek .

41. Asar Neb-tchetta

42. Asar Athi

43. AsarTaiti

44. Asar Em Re-stau

45. Asar Her-shai-f

46. Asar Khenti-seh-hemt

47. Asar Em Tau-enenet

48. Asar Em Netebit

49. Asar Em Sati .

50. Asar Em Beteshu

51. Asar Em Tepu .

52. Asar Em Sau-heri

53. Asar Em Nepert

54. Asar Em Shennu

55. Asar Em Henket

56. Asar Em Ta-Sekri

57. Asar Em Shau .

58. Asar Em Fat-Heru

59. Asar em Maati .

60. Asar Em Hena.

NAMES OF OSIRIS

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NAMES OF OSIRIS

179

"THE NAMES OF OSIRIS IN EVERY SHRINE
IN WHICH HE DWELLETH"

(SAITE RECENSION, ABOUT B.C. 300)

1 . Asar Un-nefer .

2. Asar Ankhi

3. Asar Neb Ankh

4. Asar Neb-er-tcher

5. Asar Ap- .... taui

6. Asar Khentet Un

7. Asar Khentet Nepra

8. Asar Sah .

9. Asar Seps-baiu-Annu

10. Asar Khenti-Thenenet

1 1 . Asar Em Resenet

12. Asar Em Mehenet .

13. Asar Neb Heli .

14. Asar Sa Erpeti

15. Asar Ptah Neb Ankh

16. Asar Khent Re-stau .

17. Asar Heq taiu her-ab Tattu

18. Asar Her-ab set

19. Asar Ba sheps em Tattu

20. Asar Em Atet .

21. Asar Em Hest, or, Neter-seht IRj t= | H f!

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180 NAMES OF OSIRIS

22. Asar Neb ta ankhtet

23. Asar Em Sau .

24. Asar Em Netchet

25. Asar Em Resu, oi

Tchatchat

26. Asar Em Pe

27. Asar Em Tept .

28. Asar Em Netra

29. Asar Em Sau Khert

30. Asar Em Sau hert

3 1 . Asar Em An-rut-f

32. Asar Em Bakui

33. Asar Em Sunnu

34. Asar Em Renen

35. Asar Em Aper

36. Asar Em Qefennu

37. Asar Em Sekri

38. Asar Em Petet

39. Asar Em Het-f em Re-stau

40. Asar Em Nif-ur

41. Asar Em Netit

42. Asar Khenti nut-f .

43. Asar Henti

44. Asar Em Pekes

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NAMES OF OSIRIS

181

45. Asar Em het-f am ta reset.

46. Asar Em het-f am ta meht

47. Asar Em pet .

48. Asar Em ta

49. Asar Em nest .

50. Asar Em Atef-ur

51. Asar Seker em shetat

52. Asar heq tchetta em Annu

53. Asar Utet

54. Asar Em Sektet

55. Asar Em Rertu-nifu

56. Asar Neb-tchetta

57. Asar Neb-heh

58. Asar Em Tesher

59. Asar Em Seshet

60. Asar Em Uhet-resu

61. Asar Em Uhet-meht

62. Asar Em Aat-urt

63. Asar Em Apert.

64. Asar Em Shennu

65. Asar Em Hekennut, or

Hesertet

66. Asar Em Seker

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182 NAMES

67. Asar Em Shau

68. Asar Fa-Heru

69. Asar Em Uu-Pek

70. Asar Em Maati

71. Asar Em Mena

72. Asar Baiu tef-f

73. Asar Neb taiu suten neteru

74. Asar Em Bener

75. Asar Em Tai .

76. Asar Her shai-f

77. Asar Khent sehet kauit-f

78. Asar Em Sa

79. Asar Em Sati .

80. Asar Em Asher

81. Asar Em taui nebu .

82. Asar Khent shet aa-perti

83. Asar Em Het Benbenet

84. Asar Em Annu

85. Asar Aau am Annu

86. Asar Em Hemak

87. Asar Em Akesh

88. Asar Em Pe Nu

89. Asar Em Het-aat

90. Asar Neb-Ankh em Abtu

OF OSIRIS

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92.

93.

94.
95.

96.

97.

98.

99.

100.

101.

102.

103.

104.

105.

106.

107.

108.

109.
110.

111.
112.
113.

NAMES OF OS

Asar Neb-Tattu
Asar Khent Ka-ast .
Asar Athi her-ab Abtu
Asar Athi her-ab Shetat

183

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Asar Em ankh em Ptah
het-kat

Asar neb pehtet petpet Seba IPS ^z^ 2r§! D D (1 J

Asar Ba her-ab Qemt . rl ft ^^ ^

Asar Aheti

Asar Seh

Asar Heru-khuti

Tern Ka khapautneteru aat "

Ap-uat rest sekhem taui . «.% ^

Ap-uat meht sekhem pet

Ptah Tettet sheps ast Ra

Ua seqeb em Het-Benben

Seb erpat neteru

Heru-ur .

Heru-khentet-an-maati

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NAMES OF OSIRIS

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( 186 )

CHAPTER XI

PLUTARCH'S MYTHOLOGICAL HISTORY OF
ISIS AND OSIRIS1

XII. " |^k j OW the story of Isis and Osiris, its most significant and
^^ " superfluous parts omitted, is thus briefly related : —
" Rhea, they say, having accompanied with Kronos by stealth, was
" discovered by Helios, who hereupon denounced a curse upon her,
" ' that she should not be delivered in any month or year.' Hermes
"however, being likewise in love with the same Goddess, in
" recompence of the favours which he had received from her, plays
" at tables with Selene, and wins from her the seventieth part of
" each of her illuminations ; these several parts, making in the
" whole five new days, he afterwards joined together, and added to
" the three hundred and sixty, of which the year formerly
" consisted : which days therefore are even yet called by the
" Egyptians the ' Epact ' or ' superadded,' and observed by them
" as the birth-days of their Gods. For upon the first of them, say
" they, was Osiris born, just at whose entrance into the world a
" voice was heard, saying, * the lord of all the earth is born.'
" There are some indeed who relate this circumstance in a different
" manner, as that a certain person named Pamyles, as he was
" fetching water from the temple of Jupiter at Thebes, heard a
"voice commanding him to proclaim aloud, that 'the good and
" great king Osiris was then born ' ; and for this reason Kronos
" committed the education of the child to him, and that in memory
"of this event the Pamylia were afterwards instituted, a festival
"much resembling the Phallephoria or Priapeia of the Greeks.

1 See S. Squire, Plutarch's Treatise of Isis and Osiris, Cambridge, 1744,
p. 15 ff.

ISIS AND OSIRIS 187

" Upon the second of these days Avas Aroueris (Apovrjp^) born ;
" whom some call Apollo, and others distinguish by the name of
" the elder Orus.1 Upon the third, Typho [i.e., Set /ikj

" came into the world, being born neither at the proper time, nor
" by the right place, but forcing his way through a wound which
"he had made in his mother's side. Isis was born on the fourth
" of them, in the marshes of Egypt ; as Nephthys was upon the
"last, whom some call Teleute and Aphrodite, and others Nike.
" Now as to the fathers of these children, the two first of them are
" said to have been begotten by Helios ; Isis by Hermes ; Typho
" and Nephthys by Kronos ; and accordingly, the third of these
" superadded days, because it was looked upon as the birth-day of
" Typho, was regarded by the kings as inauspicious, and consequently
" they neither transacted any business in it, or even suffered them-
" selves to take any refreshment until the evening. They further
" add, that Typho married Nephthys ; and that Isis and Osiris,
" having a mutual affection, enjoyed each other in their mother's
" womb before they were born, and that from this commerce sprang
" Aroueris, whom the Egyptians likewise call the ' elder Orus,' and
" the Greeks ' Apollo.' "

XIII. " Osiris, being now become king of Egypt, applied
" himself towards civilizing his countrymen, by turning them from
" their former indigent and barbarous course of life ; he moreover
" taught them how to cultivate and improve the fruits of the earth ;
" he gave them a body of laws to regulate their conduct by, and
" instructed them in that reverence and worship, which they were
" to pay to the gods ; with the same good disposition he afterwards
" travelled over the rest of the world, inducing the people every-
u where to submit to his discipline, not indeed compelling them by
" force of arms, but persuading them to yield to the strength of
" his reasons, which were conveyed to them in the most agreeable
" manner, in hymns and songs accompanied with instruments of
" music ; from which last circumstance, the Greeks conclude him
" to have been the same person with their Dionysos or Bacchus.
" During Osiris's absence from his kingdom Typho had no

1 'Apouiypis = HeBU-UB, V\ -^=f

188 ISIS AND OSIRIS

"opportunity of making any innovations in the state, Isis being
" extremely vigilant in the government and always upon her guard.
"After his return, however, having first persuaded seventy-two
" other persons to join with him in the conspiracy, together with a
"certain queen of Ethiopia named A so, who chanced to be in
" Egypt at that time, he contrived a proper stratagem to execute
"his base designs. For having privily taken the measure of
" Osiris's body, he caused a chest to be made exactly of the same
" size with it, as beautiful as might be, and set off with all the
"ornaments of art. This chest he brought into his banqueting
" room ; where, after it had been much admired by all who were
" present, Typho, as it were in jest, promised to give it to any one
" of them, whose body upon trial it might be found to fit. Upon
" this the whole company, one after another, go into it, but as it
" did not fit any of them, last of all Osiris lays himself down in it,
" upon which the conspirators immediately ran together, clapped
" the cover upon it, and then fastened it down on the outside with
"nails, pouring likewise melted lead over it. After this, they
" carried it away to the river side, and conveyed it to the sea by
" the Tanaitic mouth of the Nile ; which for this reason is still held
" in the utmost abomination by the Egyptians, and never named
" by them but with proper marks of detestation. These things, say
" they, were thus executed upon the 17th day of the month Athyr,
" when the Sun was in Scorpio, in the 28th year of Osiris's reign ;
" though there are others who tell us that he was no more than 28
" years old at this time.

XIV. " The first who knew the accident which had befallen
" their king, were the Pans and Satyrs who inhabited the country
" about Chemmis ;* and they immediately acquainting the people
" with the news gave the first occasion to the name Panic Terrors,
" which has ever since been made use of to signifie any sudden
" affright or amazement of a multitude. As to Isis, as soon as the
" report reached her, she immediately cut off one of the locks of
" her hair, and put on mourning apparel upon the very spot where

1 I.e., Apu, (I 0 v\ ©, the Panopolis of the Greeks; the name Xe'/x/us, the
modern Akhmim, is derived from the old Egyptian name, _ "^ ' .

ISIS AND OSIRIS 189

" she then happened to be, which accordingly from this accident
" has ever since been called Coptos, or the City of Mourning, though
" some are of opinion that this word rather signifies Deprivation.
" After this she wandered everywhere about the country, full of
" disquietude and perplexity, in search of the chest, enquiring of
" every person she met with, even of some children whom she
" chanced to see, whether they knew what was become of it. Now
"it so happened that these children had seen what Typho's accom-
" plices had done with the body, and accordingly acquainted her by
" what mouth of the Nile it had been conveyed into the sea. For
" this reason therefore the Egyptians look upon children as endued
" with a kind of faculty of divining, and in consequence of this
" notion are very curious in observing the accidental prattle which
" they have with one another whilst they are at play (especially if
"it be a sacred place), forming omens and presages from it. Isis,
" during this interval, having been informed that Osiris, deceived by
" her sister Nephthys who was in love with him, had unwittingly
" enjoyed her instead of herself, as she concluded from the melilot
" garland (top MekikaTivov o-recfyavov), which he had left with her,
" made it her business to search out the child, the fruit of this
"unlawful commerce (for her sister, dreading the anger of her
"husband Typho, had exposed it as soon as it was born), and
" accordingly, after much pains and difficulty, by means of some
" dogs that conducted her to the place where it was, she found it
"and bred it up ; so that in process of time it became her constant
"guard and attendant, and from hence obtained the name of
"Anubis, being thought to watch and guard the Gods, as dogs do
" mankind.

" At length she receives more particular news of the chest,
" that it had been carried by the Avaves of the sea to the coast of
" Byblos, and there gently lodged in the branches of a bush of
" Tamarisk, which in a short time had shot up into a large and
" beautiful tree, growing round the chest and enclosing it on every
"side, so that it was not to be seen ; and farther that the king of
" the country, amazed at its unusual size, had cut the tree down,
"and made that part of the trunk, wherein the chest was concealed,
" a pillar to support the roof of his house. These things, say they,

190 ISIS AND OSIRIS

" being made known to Isis in an extraordinary manner by the
" report of demons, she immediately went to Byblos ; where,
" setting herself down by the side of a fountain, she refused to
" speak to anybody, excepting only to the queen's women who
" chanced to be there ; these indeed she saluted and caressed in
"the kindest manner possible, plaiting their hair for them, and
" transmitting into them part of that wonderfully grateful odour,
" which issued from her own body. This raised a great desire in
" the queen their mistress, to see the stranger, who had this
" admirable faculty of transfusing so fragrant a smell from herself
" into the hair and skin of other people. She therefore sent for
" her to court, and after a further acquaintance with her, made her
"nurse to one of her sons. Now the name of the king, who
" reigned at this time at Byblos,1 was Melcarthus, as that of his
" queen was Astarte, or according to others, Saosis, though some
" call her Nemanoun, which answers to the Greek name of
" Athenais.

XVI. " Isis fed the child by giving it her finger to suck
" instead of the breast ; she likewise put him every night into the
" fire in order to consume his mortal part, whilst transforming
" herself into a swallow she hovered round the pillar and bemoaned
" her sad fate. Thus continued she to do for some time, till the
" queen, who stood watching her, observing the child to be all in a
" flame, cryed out, and thereby deprived him of that immortality,
"which would otherwise have been conferred upon him. The
" goddess upon this, discovering herself, requested that the pillar
" which supported the roof might be given her ; which she accord-
" ingly took down, and then easily cutting it open, after she had
" taken out what she wanted, she wrapped up the remainder of
" the trunk in fine linnen, and pouring perfumed oil upon it,
" delivered it again into the hands of the king and queen (which
" piece of wood is to this day preserved in the temple of Isis, and
" worshipped by the people of Byblos). When this was done she
" threw herself upon the chest, making at the same time such a

1 The Byblos really referred to here is a city in the Papyrus Swamps of the
Delta.

ISIS AND OSIRIS 191

" loud and terrible lamentation over it, as frighted the younger of
" the king's sons, who heard her, out of his life. But the elder of
" them she took with her, and set sail with the chest for Egypt ;
" and it being now about morning, the river Phaedrus sending
" forth a rough and sharp air, she in her anger dried up its
" current.

XVII. " No sooner was she arrived at a desert place, where
" she imagined herself to be alone, but she presently opened the
" chest, and laying her face upon her dead husband's embraced his
" corpse, and wept bitterly ; but perceiving that the little boy had
" silently stolen behind her, and found out the occasion of her
" grief, she turned herself about on the sudden, and in her anger
gave him so fierce and stern a look that he immediately died of
' the affright. Others indeed say that his death did not happen in
" this manner, but, as was hinted above, that he fell into the sea,
" and afterwards received the greatest honours on account of the
" goddess ; for that the Maneros, whom the Egyptians so frequently
" call upon in their banquets, is none other than this very boy.
"This relation is again contradicted by such as tell us, that the
" true name of this child was Palaestinus, or Pelusius, and that the
" city of this name was built by the goddess in memory of him ;
"adding farther, that the Maneros above mentioned is thus
" honoured by the Egyptians at their feasts, because he was the
" first who invented music. There are others again, who affirm
" that Maneros is not the name of any particular person, but a
" mere customary form, and complimental manner of greeting
" made use of by the Egyptians one towards another at their more
" solemn feasts and banquets, meaning no more by it than to
" wish ' that what they were then about might prove fortunate
" and happy to them,' for that this is the true import of the word.
" In like manner, say they, the human skeleton, which at these
" times of jollity is carried about in a box, and shewn to all the
" guests, is not designed, as some imagine, to represent the par-
" ticular misfortunes of Osiris, but rather to remind them of their
" mortality, and thereby to excite them freely to make use of and
" to enjoy the good things which are set before them, seeing they
"must quickly become such as they there saw ; and that this is

192 ISIS AND OSIRIS

" the true reason of introducing it at their banquets — but to
"proceed in the narration.

XVIII. " Isis intending a visit to her son Orus, who was
" brought up at Butos,1 deposited the chest in the meanwhile in a
" remote and unfrequented place ; Typho however, as he was one
" night hunting in the light of the moon, accidentally met with it ;
"and knowing the body which was enclosed in it, tore it into
"several pieces, 14 in all, dispersing them up and down in different
" parts of the country. Upon being made acquainted with this
" event, Isis once more sets out in search of the scattered fragments
" of her husband's body, making use of a boat made of the reed
" Papyrus in order the more easily to pass thro' the lower and
" fenny parts of the country — For which reason say they, the
" crocodile never touches any persons, who sail in this sort of
" vessels, as either fearing the anger of the goddess, or else respect-
" ing it on account of its having once carried her. To this occasion
" therefore is to be imputed, that there are so many different
" sepulchres of Osiris shewn in Egypt ; for we are told, that
" wherever Isis met with any of the scattered limbs of her husband,
" she there buried it. There are others however who contradict
" this relation, and tell us, that this variety of sepulchres was owing
" rather to the policy of the queen, who, instead of the real body,
" as was pretended, presented these several cities with the image
" only of her husband ; and that she did this, not only to render
" the honours, which would by this means be paid to his memory,
" more extensive, but likewise that she might hereby elude the
"malicious search of Typho; who, if he got the better of
" Orus in the war wherein they were going to be engaged, dis-
" tracted by this multiplicity of Sepulchres, might despair of being
"able to find the true one — we are told moreover, that notwith-
" standing all her search, Isis was never able to recover the privy-
" member of Osiris, which having been thrown into the Nile
"immediately upon its separation from the rest of the body,
"had been devoured by the Lepidotus, the Phagrus, and the
" Oxyrynchus, fish which of all others, for this reason, the

1 I.e., Per-Uatcliit, Cr-=1 J M

ISIS AND OSIRIS 193

"Egyptians have in more especial avoidance. In order, how-
" ever, to make some amends for the loss, Isis consecrated the
" Phallus made in imitation of it, and instituted a solemn
" festival to its memory, which is even to this day observed by the
" Egyptians."

"After these things, Osiris returning from the other world
" appeared to his son Orus, encouraged him to the battle, and at
" the same time instructed him in the exercise of arms. He then
" asked him, ' what he thought the most glorious action a man
"could perform?' to which Orus replied, 'to revenge the injuries
"offered to his father and mother.' He then asked him, 'what
" animal he thought most serviceable to a soldier ? ' and beinsr
" answered ' a horse,' this raised the wonder of Osiris, so that he
" further questioned him, 'why he preferred a horse before a lion ? '
" ' because,' says Orus, ' tho' the lion be the more serviceable
" creature to one who stands in need of help, yet is the horse more
" useful in overtaking and cutting off a flying adversary.' These
" replies much rejoiced Osiris, as they shewed him that his son
" was sufficiently prepared for his enemy. We are moreover told,
" that amongst the great numbers who were continually deserting
" from Typho's party was h,is concubine Thueris,1 and that a serpent
" pursuing her as she was coming over to Orus, was slain by his
" soldiers — the memory of which action, say they, is still preserved
" in that cord, which is thrown into the midst of their assemblies,
" and then chopt into pieces — afterwards it came to a battle between
" them, which lasted many days ; but victory at length inclined to
" Orus, Typho himself being taken prisoner. Isis however, to
" whose custody he was committed, was so far from putting him to
" death, that she even loosed his bonds and set him at liberty.
u This action of his mother so extremely incensed Orus, that he
" laid hands upon her, and pulled off the ensign of royalty which
" she wore on her head ; and instead thereof Hermes clapt on an
"helmet made in the shape of an oxe's head. After this Typho
" publicly accused Orus of bastardy ; but by the assistance of
" Hermes, his legitimacy was fully established by the judgment of

1 I.e., Ta-urt, q
II — 0

194 ISIS AND OSIRIS

"the Gods themselves. After this, there were two other battles
" fought between them, in both which Typho had the worst. Fur-
" thermore, Isis is said to have accompanied Osiris after his death,
tTlmd in consequence hereof to have brought forth Harpocrates,
" who came into the world before his time, and lame in his lower
" limbs."

( 195 )

CHAFfER XII

ASAR-HAPI, J^jj/^, OR SERAPIS.

IN connexion with the history of the god Osiris mention must be
made of Asar-Hapi or Serapis, a deity whose cult was wide-
spread in Egypt under the Ptolemies, and in many provinces of the
Roman Empire after that country had passed under the authority
of the Caesars. The second part of the name, " Hapi," was that
which was given to the famous bull which formed the object of
worship at Memphis very early in the dynastic period of Egyptian
history, and which is commonly known as the " Apis Bull,"
whilst the first part is, of course, nothing but the name Osiris in
its Egyptian form. The Greeks fused the names of the two deities
together under the form Zapani*;, and, although the exact nature
of the attributes which they assigned to Osiris and Apis united is
not quite clear, it seems tolerably certain that they regarded Serapis
as the form which Apis took after death. According to the
hieroglyphic texts * which were found on stelae and other objects in
the Serapeum at Sakkara, Apis is called " the life of Osiris, the

"lord of heaven, Tern [with] his horns [in] his head," 8 ^ <^ ■¥■

\\ ^zi7 f=q . ^- 5? *^— , and he is said to "give life,

strength, health, to thy nostrils for ever." Elsewhere Apis-Osiris
is described as, " the great god, Khent Amentet, the lord of life for

*™>" JtSViMlil^TfTSl' «* as this

text belongs to the period of the XVIIIth Dynasty, we see that
even at the beginning of the New Empire Apis and Osiris were

1 See Mariette, Le Serapeum de Memphis, Paris, 1882, p. 125 ff. ; Mariette,
Memoire sur cette Representation gravee en trie de quelques proscyntmes du Serapeum,
Paris, 1856.

196

SERAPIS

joined together by the priests of Memphis, and that the attributes
of Apis had been made to assume a funereal character, and that he
was at that time recognized as a god of the Underworld. On a
monument of the XlXth Dynasty,1 Apis is said to be " the renewed

life of Ptah," ^ J \J
$ , and in an inscrip-
tion of the XXVIth
Dynasty he is called
the " second Ptah,"
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Sepulchral tablet with a scene in which the deceased is
seen adoring Osiris, Serapis, and other gods.

the same text we have a

mention of the " temple

of Asar - H api," rj j\

tv rjb i.e., of Serapis,

and we may learn from
this fact that Apis had
been finally made a god
of the Underworld, and
that his identity had been
merged in that of Osiris.
The identification of
Apis with Osiris was
easy enough, because
one of the commonest
names of Osiris was
"Bull of the West,"
and the identification
once made the shrines
of Osiris were regarded
as the proper places at

which the worship of the double god should be paid. Apis was, in
fact, believed to be animated by the soul of Osiris, and to be Osiris
incarnate, and the appearance of a new Apis was regarded as a new

Mariette, Seraphim, p. 139.

2 Ibid., p. 198. i

SERAPIS 197

manifestation of Osiris upon earth ; but he was also an emanation
of Ptah, and he was even called the "son of Ptah,"1 ^ ° § .
The double god Asar-Hapi or Hapi-Asar, is depicted in the form
of a bull, which has the solar disk and a uraeus between its
horns. The peculiar marks on a bull which indicated that he was
Apis, and the general history of the god will be found in the
Chapter on " Animals sacred to the Gods."

The chief centre of the worship of Serapis in Ptolemaic times
was Alexandria, where it was established, according to tradition, by
Ptolemy Soter. This great ruler of Egypt appears to have wished
to find some god who could be worshipped both by Greeks and
Egyptians at a common shrine, and one whom he could cause to be
regarded as the characteristic god of his dynasty in Egypt. The
most important Egyptian god at the time was Osiris, that is to say
Osiris- Apis, the great god of the Egyptian Underworld, but it was
impossible for him to remove the great sanctuary of this god, and
he therefore determined either to rebuild some ruined Serapeum at
/Uexandria, or to found a new one wherein he might set up a
statue which should be worshipped both as the god of the Egyptian
Underworld and the Greek Hades, and in which would be united
the attributes of Osiris Khent Amenti, and of Dis. Whilst
Ptolemy was meditating upon these or similar things he had a
dream, wherein a colossal statue of some god appeared to him, and
told him to remove it from where it was to Alexandria : according
to Plutarch {Be Iside et Osiride, § 28), he had never seen a
similar statue, and he knew neither the place where it stood, nor to
whom it belonged. One day he happened to mention his dream to
Sosibius, and described the statue which he had seen, whereon this
man declared that he had seen a statue like it at Sinope. Tradition
says that this was Sinope on the Pontus, and adds that as the
inhabitants of the city were extremely unwilling to part with their
statue, it, of its own accord, after waiting for three years, entered

ZEZI

1 In the text of Pepi I. (1. 671) the god Ur-sheps-f, -^^ I ^^ j^i

lied the '-beloved, the son of Ptah," *^£. M D | 1
justified in assuming him to be an old form of Osiris-Apis.

is called the " beloved, the son of Ptah," *^X. (J (J x (v-\ 8 , but we are not

198

SERAP1S

into a ship and arrived at Alexandria safely after a voyage of only
three days. When the Greeks came to see the statue it was
introduced to them as the god Hades, and the Egyptian priests
were ready to bestow upon him the name Asar-Hapi, or Serapis,
by which name the Greeks were, apparently, quite contented to
call him. Thus both the Greeks and Egyptians in Alexandria

acquired a god whom they willingly
worshipped as the god of the Under-
world.

As soon as the god who was now
called Serapis had been established in
his new home, his former worship and
rites were greatly modified, and his
services and processions were made to
resemble those of the Egyptians, who
naturally expected their main features
to be brought into harmony with
those of the cult of Osiris, their
national god. It appears to have
been to the interest of all parties to
welcome Serapis, and all must admire
the astute action of Ptolemy, who
succeeded in making the Greeks think
that in worshipping this god they were
adoring one of their own native deities,
and who persuaded the Egyptians that
they were maintaining the supremacy
of Osiris- Apis in spite of the fact that
the Macedonians were the rulers and
masters of the country. Some doubt
has been cast upon the identification of
the Sinope mentioned by Plutarch with the Sinope of Pontus, but
with insufficient reason. The Serapeum which Ptolemy repaired, or
founded, was probably near Raqetit * \ ^=> (1(1 ^, and was a
very remarkable building ; its main plan seems to have resembled
that of the famous Serapeum at Memphis, but parts of it were
richly painted and gilded, and it possessed a fine library which was

Asar-Hapi (Serapis).

SERAPIS 199

said to contain some 300,000 volumes. The following is Plutarch's
account of the introduction of the god of Sinope into Egypt : —
" After this, say they, both Isis and Osiris, on account of their
eminent virtue, were translated from the order of good Demons
to that of Gods, as in after ages were Hercules and Bacchus ; and
therefore the honours which are paid them are very properly of
the mixed kind, such as are due both to Gods and Demons, their
power being very great, not only upon earth, but in those regions
likewise which are under the earth. For, say they, Osiris is none
other than Pluto, nor is Isis different from Proserpine, as Arche-
machus the Euboean asserts, and as appears likewise to have
been the opinion of Heraclides of Pontus from his declaring the
oracle at Canopus to belong to Pluto.

XXVIII. " But the following facts will make this point still
more evident. Ptolemy, surnamed the Saviour, had a dream,
wherein a certain Colossean statue, such as he had never seen
before, appeared unto him, commanding him to remove it as soon
as possible from the place where it then stood to Alexandria.
Upon this the king was in great perplexity, as he knew neither
to whom the statue belonged nor where to look for it. Upon his
relating the vision to his friends, a certain person named Sosibius,
who had been a great traveller, declared that he had seen just
such a statue as the king described at Sinope. Soteles and
Dionysius were hereupon immediately dispatched in order to
bring it away with them, which they at length accomplished
though not without much difficulty, and the manifest interposi-
tion of providence. Timotheus the Interpreter, and Manetho, as
soon as the statue was shown to them, from the Cerberus and
Dragon that accompanied it, concluded that it was designed to
represent Pluto, and persuaded the king that it was in reality
none other than the Egyptian Sarapis ; for it must be observed,
that the statue had not this name before it was brought to
Alexandria, it being given to it afterwards by the Egyptians, as
equipollent, in their opinion, to its old one of Pluto. So again,
Avhen Heraclitus the Physiologist asserts that Pluto and Bacchus
are the same, does not this directly lead to the same conclusion ?
For as to those who say that by Pluto is here meant the body,

200 SERAPIS

" because the soul, whilst it is in it, is as it were intoxicated and
" beside itself, and that from hence springs the relation between
" it and Bacchus, this is too subtle and finespun an allegory to
" deserve our serious notice. Heraclitus's assertion therefore may
" be much more probably accounted for, by supposing the Bacchus
" here meant to be the same as Osiris, and Osiris again the same
" as Sarapis, this latter appellation having been given him, upon
" his being translated from the order of Genii to that of the Gods,
" Sarapis being none other than that common name by which all
" those are called, who have thus changed their nature, as is well
" known by those who are initiated into the mysteries of Osiris.

" Little regard therefore is to be paid to those Phrygian Tales,
" wherein mention is made of one Sarapis, as the daughter of
" Hercules, and of Typho, as born of Isaeacus one of his sons :
" nor does Phylarchus better deserve our credit, when he tells us
" that ' Bacchus first brought two bullocks with him out of India
" into Egypt, and that the name of the one was Apis, and that of
" the other Osiris,' adding moreover, ' that Sarapis. in the proper
" meaning of the word, signifies him who disposed the Universe
si into its present beautiful order.'' Now though this assertion of
" Phylarchus be weak enough, yet it is not quite so absurd as that
" of those who assert, that ' Sarapis is no god at all, but the mere
il denomination of the sepulchral chest, wherein the body of Apis
" after its death is deposited ; ' much more tolerable than either of
" the preceding is their opinion, who would derive this name from
" words which in the Greek language import, ' one who first
" impelled and gave motion to the universe.'' The priests indeed, at
" least the greatest part of them, tell us, that Sarapis is none other
" than the mere union of Osiris and Apis into one word ; declarative
" as it were of that opinion, which they are perpetually explaining
" and inculcating, ' that the Apis ought ever to be regarded by us,
" as a fair and beautiful image of the soul of Osiris.' For my part
" I cannot but think, that if this word be of Egyptian extraction,
" it ought to be interpreted so as to express joy and gladness, seeing
" that festival, which we Grecians call Charmosyna, or the feast of
" joy, is by the Egyptians expressly termed Sarei. Nor altogether
" disagreeable to this last notion of Sarapis, is the explication which

SERAPIS 201

" Plato gives of the corresponding name of Hades or Pluto, stiling
" him, ' the son of cheerfulness, and a kind and gentle Deity to all
" such as come unto him.' There are likewise many other words,
" which when interpreted into Greek, become entire sentences ;
" such particularly is Amenthes, or that subterraneous region
" whither they imagine the souls of those who die to go after their
" decease, a name which expressly signifies in the tongue, the receiver
" and giver.1 But whether this likewise be not one of those words,
" which were originally transplanted from Greece into Egypt, we
" will enquire in another place."

1 The Egyptian form of the word is 9 Amentet, and the name means

" hidden place."

( 202 )

CHAPTER XIII

AST, j, OR jo, OR j^, ISIS

NOTWITHSTANDING the fact that As, or Ast, i.e., Isis,
is one of the goddesses most frequently mentioned in the
hieroglyphic texts, nothing is known with certainty about the
attributes Avhich were ascribed to her in the earliest times. From
the fact that she was regarded as the female counterpart of Osiris
in the dynastic period, we may assume that she was also associated
with the god in this capacity in the predynastic period, and
if he was originally a water spirit or a river-god, she must
have possessed the same characteristics. The name Ast has,
like Asak, up to the present defied all explanation, and it is
clear from the punning derivations to which the Egyptians
themselves had recourse, that they knew no more about the
meaning of her name than we do. The probability is that As, or
Ast, is a Libyan name originally, and that it is to be classed with
the names of the other Libyan deities, e.g., Net, Bast, etc., who
were worshipped by the predynastic Egyptians, and the sounds of
whose names were expressed by hieroglyphic symbols as nearly as
possible when the people of the country borrowed or invented the
art of writing. The symbol of the name of Isis in Egyptian is a
seat, or throne, u, but we have no means of connecting it with the
attributes of the goddess in such a way as to give a rational
explanation of her name, and all the derivations hitherto proposed
must be regarded as mere guesses. Isis is usually depicted in the
form of a woman who wears on her head a vulture head-dress, and
holds in her hand a papyrus sceptre. The usual ornament or
crown on her head consists of a pair of horns, between which is a
solar disk, and this is sometimes surmounted by j| , the symbol of
the sound of her name. Sometimes she wears the double crowns

The Goddess ISIS.

ISIS 203

of the South and the North, to the back of which is attached the
feather of Mafit, and sometimes she wears with the pair of horns
and the solar disk two plumes.1 Her horns are usually those of
the cow of Hathor, or of one of the sister forms of this goddess, \f ,
but occasionally 2 she wears ^jDaJr^j^j^jn^s^hjojmSj "^2" , under her
double crown ; since, however, Osiris was represented by the Ram
of Mendes, and was identified with Khnemu, it is only to be
expected that his female counterpart Isis should appear sometimes
with the horns which are the peculiar characteristic of the great
Ram-god. Isis, as a woman, and not as a goddess, is depicted in
the ordinary head-dress of a woman, but even so she has the
uraeus over her forehead, for the Egyptians wished it never to be
forgotten that she was of divine origin ; of the forms which she had
the power to take in her character of the " lady of words of
power " mention will be made further on.

An examination of the texts of all periods proves that Isis
always held in the minds of the Egyptians a position which was
entirely different from that of every other goddess, and although it
is certain that their views concerning her varied from time to time,
and that certain aspects or phases of the goddess were worshipped
more generally at one period than at another, it is correct to say
that from the earliest to the latest dynasties Isis was the greatest
goddess of Egypt. Long before the copies of the Pyramid Texts
which we possess were written the attributes of Isis were well-
defined, and even when the priests of Heliopolis assigned to her
the position which she held in the cycle of their gods between
B.C. 4000 and B.C. 3000 the duties which she was thought to
perform in connexion with the dead were clearly defined, and were
identical with those which belonged to her in the Graeco- Roman
period. Isis was the great and beneficent goddess and mother,
whose influence and love pervaded all heaven, and earth, and the
abode of the dead, and she was the personification of the great
feminine, creative power which conceived, and brought forth every
living creature, and thing, from the gods in heaven, to man on the
earth, and to the insect on the ground ; what she brought forth
she protected, and cared for, and fed, and nourished, and she
1 See Lanzone, Dizlonariv, pll. 306 ff. ~ Mil, pi. 308, No. 3.

204 ISIS

employed her life in using her power graciously and successfully,
not only in creating new beings but in restoring those that were
dead. She was, besides these things, the highest type of a faithful
and loving wife and mother, and it was in this capacity that the
Egyptians honoured and worshipped her most. In the section on
Osiris a rendering of the Mythological History of Isis and Osiris
by Plutarch has already been given, but reference must here be
made to one or two passages in it for purposes of comparison with
Egyptian texts. According to this document Osiris was slain by
the cunning of his brother Typhon, or Set, and the box containing
his body was thrown into the river, which carried it to the sea ;
after long search Isis found it, and set it, as she thought, in
a safe hiding place, but it was found by Typhon, who cut it up
into a number of pieces. It is nowhere so stated, but it seems
that Isis was childless before the death of Osiris, and both the
narrative of Plutarch and a passage in the Hymn to Osiris quoted
above (p. 150) agree in stating that, by means of certain words of
power which had been given to her by Thoth and which she knew
how to use, she restored her dead husband to life, and was united
to him ; as the result of this embrace she conceived her son Horns,
and in due course brought him forth.

The incidents of her search for the dead body of Osiris,
and of the conception and birth, and rearing of her child power-
fully impressed the imagination of the Egyptians, and hieroglyphic
literature is full of allusions to them. In the Pyramid Texts
the deceased is said (Unas, line 181) "to breathe the breath
of Isis," and to make his passage in heaven, with Isis, in the
Matet Boat, i.e., the boat of the rising sun (line 293) ; moreover,
he is declared to be the very son of Isis and of her twin
form Nephthys.1 In a remarkable passage in the text of Teta
(line 84) the deceased is introduced to the triad of goddesses, Isis,
Nephthys, and Asbet, <k\ [> J ° , as their son, and elsewhere
(line 172) Seb, the father of Osiris and Isis, is made to speak of

■ ii s sd t s ^ t *« ram ?

AAAAAA *=r^-=r-' ^ I

-£>

Unas, 1. 487.

TSIS 205

Isis and Nephthys as his " sisters." These things the Egyptians
believed because their ancient traditions told them of all that Isis
had done for her husband and child, and they hoped that the
goddess would be present at the celebrations of their funeral rites,
and that she would secure for them a new birth. In the illustrated
Recensions of the Boole, of the Dead Isis frequently appears both
as the mother of Horus, the heir to the throne of Osiris, and as
the mourning; widow of her husband. In the vignette to the
clist Chapter Isis kneels at the bier of the deceased, and says to
him, " I have come to protect thee with the north wind which
" cometh forth from Tern; I have strengthened for thee thy throat;
" I have caused thee to be with the god ; and I have placed all
" thine enemies under thy feet." This speech refers to the air
which Isis produced by the beating of her wings when she restored
Osiris to life in order that she might conceive an heir by him, and
also to the air which she provided for her son Horus after he had
been stung to death by a scorpion. Everywhere in the Booh of
the Dead Isis is regarded as a giver of life and of food to the dead,
and she appears behind the god in the shrine wherein Osiris is
seated in the Judgment Hall, and in one of her aspects she is
identified with one of the two Maat goddesses ; she may, in fact,
be regarded as one of the judges of the dead.

Now, the Book of the Dead supplies us with many interesting
allusions to her relations with Osiris, but it says little about her
devotion to her son Horus, whom she reared with loving care that
he might become the " avenger of his father," and we must have
recourse to the texts which are found inscribed on the " Metternich
stele,"1 if we would gain a clearer idea of the troubles which Isis
endured after the death of Osiris. In one of these the goddess is
made to relate the narrative of her wanderings and sorrows, and
she says, " I, even I, am Isis, and I came forth from the house
"wherein my brother Set had placed me." From this it is clear
that Set was not content with murdering his brother Osiris, but
that he must needs shut up the widow and her child in some place

1 This stele was found in Alexandria in 1828, and was given to Prince
Metternich by Muhammad 'AH ; for a facsimile of it, and renderings of the texts
upon it, see Golenischeff, Die MetternicTistele, Leipzig, 1877.

206 ISIS

of restraint. Whilst Isis was thus confined, " Thoth, the great
" god, the prince of Law both in heaven and upon the earth,"
came to her and said, " Come, 0 thou goddess Isis, it is good to be
" obedient, for there is life for him that will follow the advice of
" another. Hide thou thy son the child [Horus], and this is what
" shall happen : his limbs shall grow, and he will become endowed
" with two-fold strength, and then he shall be made to sit upon the
" throne of his father, and he shall avenge him and take possession
" of the rank of the prince of the Two Lands." Isis took the
advice of her friend Thoth and, she says, " I came forth from the
" house at eventide, and there also came forth with me Seven
" Scorpions, who were to accompany me, and to be my helpers.
" Two scorpions, Tefen and Befen, were behind me, two scorpions,
" Mestet and Mestetef were by my side, and three scorpions, Petet,
" Thetet, and Maatet, shewed me the way. I cried out unto them
" in a very loud voice, and my speech entered into their ears even
" as into the ears of one who knoweth that obedience is a thing
" which is applauded, and that disobedience is the mark of the
" person who is of no account, and I said unto them, ' Let your
"faces be turned to the ground that ye may [shew me] the way.'
" So the leader of this company brought me unto the marshes of
" Pa-sui, the city of the two Divine Sandals, which lay at the
"beginning of the Papyrus Swamps ((1 cs ft "w Ateh). When
" I had arrived at Teb I came forth to the habitations of the
" women who belonged to the overlord of the district, and the chief
" Avoman who had seen me coming along shut her doors in my face,
"and was angry with me in her heart because of those (i.e., the
" Seven Scorpions) that were with me. Now the scorpions took
" counsel on the matter, and they all at one time ejected their
" poison on the tip of the tail of Tefen ; but as for me, a poor
" fen- woman opened her door to me, and I entered into her house.
" Meanwhile the Scorpion Tefen entered under the leaves of the
" door of the lady [who had shut her doors upon me], and she
" stung her son, and fire straightway broke out in the house of the
" noble lady ; but there was no water forthcoming to put it oat,
" and the heavens dropped down no rain upon the house of the
" noble lady, for it was not the season for rain. And, behold, the

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ISIS 207

"heart of the woman who had not opened her doors to me was
" sad, for she knew not whether her son would live, and although
" she went round about through her city uttering cries of lamenta-
" tion none came at her call. But mine own heart was sad for the
" child's sake, and I wished to restore to life him that had com-
" mitted no fault. Thereupon I cried out to the noble lady,
" ' Come to me. Come to me, for my speech hath in it the power
" to protect, and it possesseth life. I am a woman who is well-
" known in her city, and I can drive the evil out of thy son by one
" of my utterances, which my father taught me, for I was the
" beloved daughter of his body.' ':

The noble lady presumably listened to the words of Isis, who,
it seems, either went to her house, or had the dead child brought
into her presence, for the narrative continues, " Then Isis laid her
" hands upon the child to restore to life him that was without
" breath (literally' him whose throat was foul'), and said, ' 0 poison
" of Tefen, come forth, and appear on the ground ; come not in,
" approach not ! 0 poison of Befent, come forth, and appear on the
" ground ! for I am Isis the goddess, and I am the lady of words of
" power, and I know how to work with words of power, and most
" mighty are [my] words ! 0 all ye reptiles which sting, hearken
" unto me, and fall ye down on the ground ! 0 poison of Mestet?
" come not hither ! 0 poison of Mestetef, rise not up ! 0 poison of
" Petet and Thetet, enter not here ! [0 poison of] Maatet, fall down !'"
Next in the narrative we have the words of the " Chapter of the
stinging [of scorpions] " which " Isis, the goddess and great
enchantress at the head of the gods," spake on this occasion, and it
is said that she learnt her method of procedure from Seb, who had
taught her how to drive out poison. At the dawn of day she
uttered the words, " 0 poison, get thee back, turn away, begone,
retreat," and added " Mer-Ra ; " and at eventide she said, "The
Egg of the Goose " cometh forth " from the Sycamore." Then
turning to the Seven Scorpions she said, " I speak to you, for I
" am alone and am in sorrow which is greater than that of anyone
" in the nomes of Egypt. I am like a man who hath become old,
" and who hath ceased to search after and to look upon women in
" their houses. Turn your faces down to the ground, and find ye

208 ISIS

" me straightway a way to the swamps and to the hidden places in
" Khebet." x Following this passage come the exclamation, " The
" child liveth and the poison dieth ; the Sun liveth and the poison
" dieth," and then the wishes, " May Horus be in good case for his
" mother Isis ! And may he who shall find himself in a similar
" state be in good case also ! " As the result of the utterances of
Isis the fire in the house of the noble lady was extinguished, and
" heaven was satisfied with the words which the goddess Isis " had
spoken. The narrative is continued by Isis in these words : —
" Then came the lady who had shut her doors against me, and
" took possession of the house of the fen-woman because she had
" opened the door of her house unto me, and because of this the
"noble lady suffered pain and sorrow during a whole night, and
" she had to bear [the thought] of her speech, and that her son had
" been stung because she had closed the doors and had not opened
"them to me." Following this come the words, "0, the child
"liveth, the poison dieth ! Verily, Horus shall be in good case for
" his mother Isis ! Verily, in like manner shall he be in good case
" who shall find himself in a similar position ! Shall not the bread
" of barley drive out the poison and- make it to return from the
" limbs ? Shall not the flame of the hetchet plant drive out the fire
" from the members ? "

" ' Isis, Isis, come to thy child Horus, 0 thou whose mouth is
" wise, come to thy son : ' thus cried out the gods who were near
" her after the manner of one whom a scorpion hath stung, and like
" one whom Behat, whom the animal Antesh put to flight, hath
" wounded. Then came Isis like a woman who was smitten in her
"own body. And she stretched out her two arms, [saying], I will
" protect thee, I will protect thee, 0 my son Horus. Fear thou not,
" fear thou not, 0 son, my glorious one. No evil thing whatsoever
" shall happen unto thee, for in thee is the seed whereof things
" which are to be shall be created. Thou art the son within the

i ^ J <a> Khebet, or Khebit, 0 J (1(1 y&^ "Ml, is, as Dr. Brugscb has

shown, the Egyptian original of the Greek Xe/t/us, or X6,u/3is, an island in the
neighbourhood of the city of Buto (Pe and Tep), which, according to Herodotus,
floated.

ISIS 209

" Mesqet, who hast proceeded from Nu, and thou shalt not die by
"the flame of the poison. Thou art the Great Bennu who wast
" born on the Incense Trees in the House of the Great Prince in
" Heliopolis. Thou art the brother of the Abtu Fish, who dost
" arrange that which is to be, and who wast nursed bv the Cat
"within the House of Net. Beret, Hat and Bes protect thy
" limbs. Thine head shall not fall before him that is hostile to
" thee. The fire of that which hath poisoned thee shall not have
" dominion over thy limbs. Thou shalt not fail on land, and thou
" shalt not be in peril on the water. No reptile that stingeth shall
" have the mastery over thee, and no lion shall crush thee or gain
" the mastery over thee. Thou art the son of the holy god and
" dost proceed from Seb. Thou art Horus, and the poison which
" is in thy limbs shall not have the mastery over thee. And even
" so shall it be with him that is under the knife. And the four
" noble goddesses shall protect thy limbs."

From the above we see that the gods informed Isis that her
son Horus had been stung by a scorpion, and from what follows we
shall see in what condition Isis found her son. She says, " I, Isis,
" conceived a man child, and I was heavy with Horus. I, the
" goddess, bare Horus, the son of Isis, within a nest of papyrus
" plants (or, ■ Island of Ateh.') I rejoiced over him with exceedingly
" great joy, for I saw in him one who would make answer for his
" father. I hid him, and I concealed him, for I was afraid lest he
" should be bitten. Now I went away to the city of Am, and the
" people thereof saluted me according to their wont, and I passed
" the time in seeking food and provision for the boy ; but when I
" returned to embrace Horus, I found him, the beautiful one of
" gold, the boy, the child, inert and helpless. He had bedewed the
" ground with the water of his eye, and with the foam of his lips ;
" his body was motionless, and his heart was still, and his muscles

"moved not, and I sent forth a cry Then straightway

" the dwellers in the swamps came round about me, and the fen
" men came out to me from their houses, and they drew nigh to
" me at my call, and they themselves wept at the greatness of my
"misery. Yet no man there opened his mouth to speak to me
" because they all grieved for me sorely ; and no man among them
ii — p

210 ISIS

" knew how to restore Horus to life. Then there came unto me a
" woman who was well known in her city, and she was a lady at
" the head of her district, and she came to me to restore [Horus] to
"life. Her heart was filled with her own affairs, according to
" custom, but the child Horus remained motionless and moved not.
" The son of the goddess-mother had been smitten by the evil of
" his brother. The plants [where Horus was] were concealed, and
" no hostile being could find a way into them.

" The word of power of Tern, the father of the gods, who is in
" heaven, acted as the maker of life, and Set had not entered into
" this region, and he could not go round about the city of Kheb
" (Khemmis) ; and Horus was safe from the wickedness of his
" brother. But Isis had not hidden those who ministered unto him
" many times each day, and these said concerning him, ' Horus
"liveth for his mother;' they found out where he was, and a
"scorpion stung him, and Aun-ab (i.e., Slayer of the Heart)
" stabbed him."

Then " Isis placed her nose in the mouth of Horus to learn if
" there was any breath in him that was in his coffin, and she opened
"the wound of the divine heir, and she found poison therein.
" Then she embraced him hurriedly and leaped about with him like
" a fish when it is placed over a hot fire, and she said, ' Horus is
" stung, 0 Ra, thy son is stung. Horus, thy very heir, and the

"lord of the of Shu is stung. Horus, the child of the

" Papyrus Swamps, the child in Het-ser is stung ; the beautiful
" Child of gold is stung, and the Child, the Babe, hath become a
" thing of nothingness. Horus, the son of Un-nefer, is stung,' etc.
" Then came Nephthys shedding tears, and she went about the
" Papyrus Swamps uttering cries of grief, and the goddess Serqet
" said, ' What is it ? What is it ? What hath happened to the
" child Horus ? '

" ' 0 Isis, pray thou to heaven so that the sailors of Ra may
" cease rowing, so that the Boat of Ra may not depart from the
" place where the child Horus is.' Then Isis sent forth a cry to
"heaven, and addressed her prayer to the Boat of Millions of
" Years ; and the Disk stood still, and moved not from the place
"where he was. And Thoth came, and he was provided with

MERSEKERT suckling HORUS.

ISIS 211

" magical powers and possessed the great power which made [his]
" word to become Maat (i.e., Law), and he said : ' 0 Isis, thou
" goddess, thou glorious one, who hast knowledge how to use thy
" mouth, behold, no evil shall come upon the child Horus, for his
" protection cometh from the Boat of Ra. I have come this day in
"the Boat of the Disk from the place where it was yesterday.
"When the night cometh the light shall drive [it] away for the
" healing of Horus for the sake of his mother Isis, and every person
" who is under the knife [shall be healed] likewise.' ' In answer to
this speech Isis told Thoth that she was afraid he had come too late,
but she begged him, nevertheless, to come to the child and to bring
with him his magical powers which enabled him to give effect to
every command which he uttered. Thereupon Thoth besought
Isis not to fear, and Nephthys not to weep, for said he, "I have
" come from heaven in order to save the child for his mother," and
he straightway spake the words of power which restored Horus to
life, and served to protect him ever afterwards in heaven, and in
earth, and in the Underworld.

The region where all these things took place was situated in
the Delta, and the Island in the Papyrus Swamps, where Isis
brought forth her child and hid him, was near the famous double
city of Pe-Tep, which was commonly called Buto by the Greeks.
It is impossible to assign a date to the composition of the story
briefly narrated above, but it is, no doubt, as old as the legends
about the death and resurrection of Osiris, and it must form an
integral portion of them, and date from the period when Libyan
gods and goddesses were worshipped in the Delta and in certain
parts of Upper Egypt before the great development of Sun-worship.
The chief importance of the story consists in the fact that it makes
Isis to be both woman and goddess, just as the story of Osiris
makes that deity to be both god and man, and it is quite con-
ceivable that in the predynastic times the sorrows of Isis, like those
of Osiris, formed the subject of miracle plays which were acted
annually in all the centres of the worship of Isis. Isis as the faithful
and loving wife, and as the tender and devoted mother won the
hearts of the Egyptians in all periods of their history, and we can
only regret that the narrative of the wanderings and sorrows of the

212 ISIS

goddess is not known to us in all its details. Her persecution by-
Set after her husband's death was a favourite theme of ancient
writers, who delighted in showing how the goddess outwitted her
terrible adversary ; thus on one occasion she was so hard pressed
by him that she changed her body into that of the cow-goddess

Heru-sekha, V^v —*- 7 \\ >jra ? and her son Horus into an Apis

Bull, ^ 5fc^ "^ »* an^ wen* away with him to the Apis temple,
^ . in order that she might see his father Osiris, who was

therein.

Another great human element in the story of Isis which
appealed strongly to the Egyptians was the desire of the goddess
to be avenged on the murderer of her husband, and it is this which
is referred to in the words of Isis, who says, " I rejoiced over him
" with exceedingly great joy, for I saw in him one who would make
"answer for his father." The manner in which Horus "made
answer for " and avenged his father is told in the Sallier Papyrus
(translated by Chabas,2) where it is said that Horus and Set fought
together, standing on their feet, first in the forms of men and next
in the forms of two bears. For three days and for three nights the
fight between them raged, and Horus gained the victory over Set,
but when Isis saw that Set was being overpowered her heart was
touched on his account, and she cried out and ordered the weapons
which her son was wielding against her brother to fall down, and
they did so, and Set was released. When Horus saw that his
mother had taken his adversary's part he raged at her like a
panther of the south, and she fled before his wrath ; a fierce
struggle between Isis and Horus then took place, and Horus cut
off his mother's head. Thoth, by means of his words of power,
transformed her head into that of a cow which he attached to her
body straightway.

Isis, > though worshipped all over Egypt, was specially
venerated in certain cities, and the following are among the
commonest of her titles3 : — " The great lady, the God-mother, lady

1 Bmgsch, Aeg. ZeiL, 1879, p. 19. • Le Calendrier, p. 28.

3 See Lanzone, Dizionario, pp. 829, if.

The Goddess ISIS-SEPT.

SHRINES OF ISIS 213

"of Re-a-nefer; Isis-Nebuut, jj ~ ^~|), lady of Sekhet ; lady
" of Besitet ; Isis in Per Pakht, um tSr nrzi ; the queen of Mesen,

"flf1 — H%; Isis <>f Ta-at-nehepet, -^r^^©? Isis>
"dweller in Netru, ""j^^b©; Isis, lady of Hebet, §^ flfTl;
" Isis in P-she-Hert, ~ *~w^ C\ • Isis, lady of Khebt, © Ua W •

" Usert-Isis, ] 1^ Jj^Jl? giver of life, lady of Abaton, lady of
" Philae, lady of the countries of the south," etc. From a list of
titles of the goddess collected by Dr. Brugsch,1 it is clear that Isis

was called Usert, | R <=> ^ , in Thebes, Aat, T^n J) , in Heliopolis,
Menkhet, ^^ ® A in Memphis, God-mother, ^ ^ \\ , in Coptos,

Hert, * ! ^^ Pn ' *n Letopolis ; and " Hent," i.e., " Queen," in
every nome ;2 and another important list tells us that Isis was

* |\ nit null ^ _, ^_^ ^^

called Ament, l\ ~*~« , in Thebes, Menhet, r^ Vn > m Heliopolis,

Renpet, j ° J) , in Memphis, Sept, A , in Abydos, Hetet,

§ C=^3^P, in Behutet, Hurt, ^^^ A\, in Nekhen, Thenenet,

s=3l^lj in Hermonthis, Ant, ffl ^, in Dendera, Sesheta, T ,

in Hermopolis, Heqet, ^ ?, in Hibiu, Uatchit, TQQ^I/Iij m

Hipponus, Mernekhen, 5 f i ) , in Herakleopolis, Renpet,

3 , in Crocodilopolis, Neb-tept, ^z^7 ® , in Arsinoe, That,

s=s A <=> p. , or Tchetut, °l^J J) , in Aphroditopolis, and Shetat,

^, in Bubastis. Among her general titles may be mentioned
those of " the divine one, the only one, the greatest of the gods
" and goddesses, the queen of all gods, the female Ra, the female
" Horus, the eye of Ra, the crown of Ra-Heru, Sept, opener of the
" year, lady of the New Year, maker of the sunrise, lady of heaven,
" the light-giver of heaven, lady of the North Wind, queen of the
" earth, most mighty one, queen of the South and North, lady of
" the solid earth, lady of warmth and fire, benefactress of the Tuat,

1 Religion, p. 646. 2 Brugsch, Thesaurus, p. 773.

214 ISIS THE SORCERESS

" she who is greatly feared in the Tuat, the God-mother, the God-
" mother of Heru-ka-nekht, the mother of the Horus of gold, the
" lady of life, lady of green crops, the green goddess (Uatchet),
" lady of bread, lady of beer, lady of abundance, lady of joy and
" gladness, lady of love, the maker of kings, lady of the Great
" House, lady of the House of fire, the beautiful goddess, the lady
" of words of power, lady of the shuttle, daughter of Seb, daughter
" of Neb-er-tcher, the child of Nut, wife of Ra, wife of the lord
" of the abyss, wife of the lord of the Inundation, the creatrix of
" the Nile flood."

From a number of passages in the texts of various periods we
learn that Isis possessed great skill in the working of magic, and
several examples of the manner in which she employed it are well
known. Thus when she wished to make Ra reveal to her his
greatest and most secret name, she made a venomous reptile out of
dust mixed with the spittle of the god, and by uttering over it
certain words of power she made it to bite Ra as he passed. When
she had succeeded in obtaining from the god his most hidden name,
which he only revealed because he was on the point of death, she
uttered words which had the effect of driving the poison out of his
limbs, and Ra recovered.1 Now Isis not only used the words of
power, but she also had knowledge of the way in which to
pronounce them so that the beings or things to which they were
addressed would be compelled to listen to them and, having
listened, would be obliged to fulfil her behests. The Egyptians
believed that if the best effect was to be produced by words of
power they must be uttered in a certain tone of voice, and at a
certain rate, and at a certain time of the day or night, with appro-
priate gestures or ceremonies. In the Hymn to Osiris, of which
a rendering has already been given (see p. 150), it is said that Isis
was well skilled in the use of words of power, and it was by means
of these that she restored her husband to life, and obtained from
him an heir. It is not known what the words were which she
uttered on this occasion, but she appears to have obtained them
from Thoth, the " lord of divine words," and it was to him that

1 See the translation of the Legend of Ra and Isis given in vol. i., p. 372 ff.

The Goddess RENNUT.

ISIS-SEPT

215

she appealed for help to restore Horus to life after he had been
stung to death by a scorpion.

In the Theban Recension of the Booh of the Dead is found a
Chapter (No. clvi.) which was composed for the purpose of bestow-
ing upon the deceased some of the magical power of the o-oddess.
The Chapter was intended to be recited over an amulet called thet
I ^ O » made of carnelian, which had to be steeped in water of
dnkhami flowers, and set in a
sycamore plinth, and if this
were laid on the neck of a dead
person it would place him under
the protection of the words of
power of Isis, and he would
be able to go wheresoever he
pleased in the Underworld. The
words of the Chapter were :—

"Let the blood (™™^ij of

"Isis, and the magical powers

" (%* ®\l\ or sPirits) of
" Isis, and the words of power

"(if ., ') °f ^-s^s' ^e mi&nty
"to protect and keep safely
" this great god (i.e., the
" deceased), and to guard him
" from him that would do unto
" him anything which he abomi-
" nateth."

The symbol of Isis in the heavens was the star Sept, A*,
which was greatly beloved because its appearance marked not only
the beginning of a new year, but also announced the advance of
the Inundation of the Nile, which betokened renewed wealth and
prosperity of the country. As such Isis was regarded as
the companion of Osiris, whose soul dwelt in the star Sah,

|q] ^^ ? li * jjj, i.e., Orion, and she was held to have brought

Rennufr, lady of Aat.

216 FORMS OF ISIS

about the destruction of the fiend Apep, ^ Wi, and of his hosts
of darkness by means of the might of her words of power. As the
light-giver at this season of the year she was called Khut,
® J| ^ J) , as the mighty earth-goddess her name was Usert,

1 P ^^ $ ' as the Great Goddess of the Underworld she was
Thenenet, e^^, as the power which shot forth the Nile
flood she was Sati, ^ J, and Sept, as the embracer of the land
and producer of fertility by her waters she was Anqet, ^ ^ $ >

_ Q /WW\A ff\

as the producer and giver of life she was Ankhet, ^ m q ^ ^ , as
the goddess of cultivated lands and fields she was Sekhet, y J^ || ,
as the goddess of the harvest she was Renenet, ^^ ^ 11 , as the

° /www VJ vU V.

goddess of food which was offered to the gods she was Tcheft, w| ^J ,
and lived in the Temple of Tchefau, Q^ ^T|'^(^' and as
the great lady of the Underworld, who assisted in transforming the
bodies of the blessed dead into those wherein they were to live in

the realm of Osiris, her name was Ament, (J ^ J) , i.e., the

1 A/WW\ \J ill

" hidden " goddess. In this last capacity she shared with Osiris

the attribute of " giver of life," and she provided food for the dead

as well as for the living ; as Ament also she was declared to be the

mother of Ra. In fact, at a comparatively early period in Egyptian

history Isis had absorbed the attributes of all the great primitive

goddesses, and of all the local goddesses such as Nekhebet, Uatchet,

Net, Bast, Hathor, etc., and she was even identified as the female

counterpart of the primeval abyss of water from which sprang all

life. From what has been said above it is manifestly impossible to

limit the attributes of Isis, for we have seen that she possesses the

powers of a water goddess, an earth goddess, a corn goddess, a

star goddess, a queen of the Underworld, and a woman, and that

she united in herself one or more of the attributes of all the

goddesses of Egypt known to us.

From the works of classical writers we know that her worship
spread from Egypt into several places in Western Europe, and

WORSHIP OF ISIS 217

she was identified with Persephone, Tethys, Athene, etc., just as
Osiris was identified with Hades or Pluto, Dionysos-Bacchus, and
other foreign gods. According to Herr August Mau,1 various
causes contributed to the rapid extension of the cult of Isis and
Serapis. " The worship of Isis, associated with Mysteries from an
" early period, was reorganized by the first Ptolemy with the help
" of Manetho an Egyptian priest, and Timotheus, a Greek skilled
"in the Eleusinian Mysteries .... It had the charm of some-
" thing foreign and full of mystery. Its doctrine, supported by
" the prestige of immemorial antiquity, successfully opposed the
" mutually destructive opinions of the philosophers, while at the
" same time its conception of deity was by no means inconsistent
" with philosophic thought ; and it brought to the initiated that
" expectation of a future life to which the Eleusinian Mysteries
"owed their attractive power. The ascetic side of the worship
" too, with its fastings and abstinence from the pleasures of sense,
" that the soul might lose itself in the mystical contemplation of
" deity, had a fascination for natures that were religiously suscep-
" tible ; and the celebration of the Mysteries, the representation of
" the myth of Isis in pantomime with a musical accompaniment,
" appealed powerfully to the imagination." A college of the
servants of Isis, who were called Pastophori, was founded in Rome
in the time of Sulla, about B.C. 80 (Apuleius, Met. xi.), but after a
very few years the worship of Isis was proscribed by the authorities,
and the temples of the goddess were pulled down in the years
58, 53, 50, and 48. In B.C. 43, however, the triumvirs, seeing
that it was the only way to win the affections of the people, built
temples in honour of Isis and Serapis, and publicly sanctioned
their worship, and in a short time several temples of these gods
were in existence outside the city ; all these were under the
control of the Government, which had frequently to be exercised
in a vigorous fashion on account of the orgies and debaucheries
which took place in connexion with the celebration of the festivals
of Isis. From the time of Vespasian, however, the worship of Isis
and Serapis grew and flourished until the general introduction of

1 Pompeii, its Life and Art, London, 1899, p. 162.

218 ISIS IN ROME

Christianity, and the festival of these gods was recognized in the
public Calendar.

The chief temple of Isis in Rome stood in the Campus Martius,
where the goddess was called "Isis Campensis"; and an inscription
of the year 105 B.C. found at Puteoli proves that a temple of
Serapis was then standing in that city.1 The important temple of
Isis at Pompeii appears to have been built soon after this date,
and an inscription over the door states that it was rebuilt by
Numerius Popidius Celsinus after the earthquake (that of the
year 63). It has architecturally nothing suggestive of the Egyp-
tian style, yet the plan presents a marked deviation from ordinary
types. In his Eleventh Book Apuleius gives a very interesting
description of the manner in which Isis was worshipped in Rome in
the latter half of the second century a.d., and adds some curious
details about the attributes of the goddess herself. Thus in his prayer
to her he calls her "queen of heaven," regina coeli,2 and he identifies
her with Ceres, and Venus, and Proserpine, and refers to her in
her capacity as goddess of wheat and crops. At daybreak on the
day of the festival of the goddess the priest went into her temple,
and threw open the doors, leaving nothing but white linen curtains
across the doorway to screen the interior. When the courts were
filled with people, these curtains were drawn, and the worshippers
were permitted to gaze upon the image of the goddess ; to it at
once the people began to pray, and the women rattled their sistra,
and the prayers were followed by an interval, during which the
devout crowd engaged in silent prayer and contemplation of the
goddess. About one hour after daybreak, i.e., when the sun had
risen, the multitude sang a hymn to the newly risen god, and then
departed to their homes. In the afternoon another service was
held, at which sistra were shaken, and sacrifices were offered up,
and incense was burnt, and an elaborate ceremony in connexion
with the use of a vessel of holy Nile water was performed.

The holiest of all the sanctuaries of Isis known to the Greeks
was that at Tithorea, and Pausanias tells us3 that festivals were

"^37 D <=>
1 Mau, op. cit., p. 163. 2 The Egyptian

3 Book x., chap, xxxii., § 9 (J. G. Frazer's translation).

ISIS IN TITHOREA 219

held there in honour of the goddess twice a year, one in sprino-
and one in autumn. He says, " Two days before each festival the
" persons who are free to enter the shrine clean it out in a certain
" secret way ; and whatever remains they find of the sacrificial
" victims which were cast in at the previous festival, they always
" carry them to the same spot and bury them there. The distance
" of this spot from the shrine we judged to be two furlongs. That
" is what they do to the sanctuary on this day. On the next day
" the hucksters set up booths of reeds and other improvised
" material ; and on the last of the three days they hold a fair for
" the sale of slaves and all kinds of cattle, also garments, and silver
" and gold. After noon they betake themselves to sacrificing.
" The richer people sacrifice oxen and deer, the poorer folk
" sacrifice geese and guinea fowl. But it is against the custom to
",use swine, sheep, and goats for this sacrifice. Those whose (duty
" it is) to burn the victims, and bring them into the shrine ....
" must wrap the victims in bandages of linen, either common linen
" or fine linen ; the mode of dressing them is the Egyptian. All
" the animals sacrificed are led in procession ; some convey the
" victims into the shrine, others burn the booths in front of it and
" depart in haste. They say that once upon a time, when the pyre
" began to burn, a profane fellow who had no right to go down
" into the shrine rashly entered it out of curiosity. The whole
" place seemed to him full of spectres ; and scarcely had he
" returned to Tithorea and told what he had beheld when he gave
" up the ghost. I have heard a like story from a Phoenician man.
" He said that the Egyptians hold the festival of Isis at the time
" when they say she is mourning for Osiris. At that time the Nile
" begins to rise, and it is a common saying among the natives that
"it is the tears of Isis that cause the river to rise and water the
" fields. Well, then, my informant said that at that season the
" Roman governor of Egypt bribed a man to go down to the
" shrine of Isis at Coptos. The man who was thus sent in returned
" from the shrine ; but after he had told us all that he had beheld,
" he, too, I was informed, immediately expired. Thus it appears to
" be a true saying of Homer's that it is ill for mankind to see the
" gods in bodily shape."

220 ISIS AND THE VIRGIN MARY

Among the various peoples by whom Isis is venerated must
be mentioned those of Syria, who identified her with certain of
their local goddesses, and it is clear that the early Christians
bestowed some of her attributes upon the Virgin Mary. There
is little doubt that in her character of the loving and protecting
mother she appealed strongly to the imagination of all the Eastern
peoples among whom her cult came, and that the pictures and
sculptures wherein she is represented in the act of suckling her
child Horus formed the foundation for the Christian figures and
paintings of the Madonna and Child. Several of the incidents of
the wanderings of the Virgin with the Child in Egypt as recorded in
the Apocryphal Gospels reflect scenes in the life of Isis as described
in the texts found on the Metternich Stele, and many of the
attributes of Isis, the God-mother, the mother of Horus, and of
Neith, the goddess of Sais, are identical with those of Mary the
Mother of Christ. The writers of the Apocryphal Gospels intended
to pay additional honour to Mary the Virgin by ascribing to her
the attributes which up to the time of the advent of Christianity
they had regarded as the peculiar property of Isis and Neith and
other great indigenous goddesses, and if the parallels between the
mythological history of Isis and Horus and the history of Mary
and the Child be considered, it is difficult to see how they could
possibly avoid perceiving in the teaching of Christianity reflections
of the best and most spiritual doctrines of the Egyptian religion.
The doctrine of partheno-genesis was well known in Egypt in
connexion with the goddess Neith of Sais centuries before the
birth of Christ ; and the belief in the conception of Horus by Isis
through the power given her by Thoth, the Intelligence or Mind
of the God of the universe, and in the resurrection of the body
and of everlasting life, is coeval with the beginnings of history
in Egypt. We may note too in passing the probability that many
of the heresies of the early Christian Church in Egypt were caused
by the survival of ideas and beliefs connected with the old native
gods which the converts to Christianity wished to adapt to their
new creed. Be this, however, as it may, the knowledge of the
ancient Egyptian religion which we now possess fully justifies the
assertions that the rapid growth and progress of Christianity in

The Goddess MENQET

ISIS AND THE VIRGIN MARY 221

Egypt were due mainly to the fact that the new religion, which
was preached there by Saint Mark and his immediate followers, in
all its essentials so closely resembled that which was the outcome
of the worship of Osiris, Isis, and Horus that popular opposition was
entirely disarmed. In certain places in the south of Egypt, e.g.,
Philae, the worship of Osiris and Isis maintained its own until the
beginning of the fifth century of our era, though this was in reality
due to the support which it received from the Nubians, but
speaking generally, at this period in all other parts of Egypt Mary
the Virgin and Christ had taken the^'places of Isis and Horus, and the
" God-mother," or " mother of the god," V\ , was no longer Isis,
but Mary whom the Monophysites styled ©eoro/co?.

( 222 )

CHAPTER XIV
THE SORROWS OF ISIS1

48. Q

nuk Ast
I am Isis.

per-hud
I came forth

em wa d£

from the house

ertd-nud
placed me

send-d Set er-s as tchet-nd Tehuti ur

my brother Set in it. Behold, said to me Thoth, the great one,

i i

her tep Madt em pet ta

chief of Maat in heaven and earth,

madt
Come,

i: J

netert

□

nefer

hher pu setem

dnkh

thou Isis,
sems

goddess, good (it is) to possess obedience ; life (is to the) one (who is)

led

hi
(by) another.

*8 m V • so.

,£3 <^> — £j /www

seteka ert hher sa nelchen

Hide thyself with the son child,

m - / enen hdu-f rut pehpeh-f neb

will happen these things, his limbs (will) grow, he will grow

strong wholly,

1 See Golenischeff, Die Metternicltstele, Leipzig, 1877, pi. 3, 1. 48, ff.

SORROWS OF ISIS 223

— 9 S * ^ T°

U o q U K-«=_ I ^ g —

Mep tat hetep-f her 7iest tef - f netchet-nef

and he shall be upon the throne of his father, he will obtain
made to rest

« ? =^= LTZD ^zz* <§> ^ r a,

dat heq taui per-hid her trdt en

the dignity of prince of the two I came forth at the season of

lands."

mesher pert matet vii. Me?*i /i<7£-(i mad-sen

evening, and came seven scorpions before me, they continued
forth

AJL — — — LI /wsaaa ^£J /www. ti \ J

Tia « jTe/<m Befen ha-d sep sen Mestet

with me at Tefen and Befen were behind me, twice, Mestet and
my side.

- j>^a a«p r:^ °>3P

Mestetef kher mdt-d Petet Thetet Mnatet

Mestetef were near me, and Petet, and Thetet, and Maatet

her tcheser-nd uat hen-d en sen ur sep sen

showed to me the way. I cried out to them loudly, loudly,

\M K^ k f»rr, k T ^k

met-d sehhep em diikhui-sen em rehh setem

my word entered into their ears, as in (those of) a obedience

wise man :

\^1

□o

ushet tesher em sa sa

is praiseworthy, disobedience (is) as the mark of the son

224

SORROAVS OF ISIS

-) AAAAAA

sa er netches

■*■ AAAAAA

I I I I

lira-then

em kher her

uat

of a man of low estate, " Let your bent down on the way."

faces be

8^8 —

J& 53.

i i

ot sem heh-nud er

The leader of the brought me to
company

nut

ent

2%eZrf

pe/i % (sic)
the swamps

— g)

o I

hat

Pasui
of Pasui,

a£

the city of the two Sandal- at the beginning of the Papyrus
goddesses Swamps.

peh-iu

■J'

sjoer-nd

/&em

ketut

Having arrived at Teb I came forth to the houses of the women

.^s^-

hai an teka - nud shejps em ua

of the governor. Had seen me the chief woman on the march,

r 54. ^ inmnr n

i i

ddm-s

her-d

■"""""l ^g,

AAAAAA M-

an-nes aaiu-s lier-a mens her-dh en

she closed her doors upon me, she was angry in her heart at

id T

ewie£ er hen-d netchsen re hers ertdsen

those who were with me. They decreed about it (and) they placed

j^>

,«. jj\ J"1 AAAAAA

1 III

§»

® 1

iihiiiii

metusen en sep her tep set en Tefen un-nd

their poison all at one time on the tail of Tefen. Opened to

SORROWS OF ISIS

225

SM5 hM V

(1 55. [[)"

A CTZD

- a •=* I I1 "■ LI'J %*

tah sba-s dq-tu er pas senen

a poor woman her door, (I) entered into her house. Cunningly

3$P

A Q <==>

Tefen dqet Icher aaiu en

Tefen entered under the leaves of the door,

mnri

ddiiL

sba

tcheteb-nes
smote she

cru

o Q o (2 | q

sa usert Ichet pertu em pa usert

the son of the noble fire broke out in the house of the noble
lady, lady,

~A*»

/www

/www 1 1 v\

/www

n /WWW

AMAM

dw ww mi* am er dhhems an pet hi

not was water there to quench it, not did heaven let fall

/wwv\

AAWVW
/WWW

i i i

mu-s em pa usert an trdt dru

its rain in the house of the lady, not being it the season thereof.

56.

as pit
And behold,

terns un-nd

she who had not
opened to me,

t1 \

dbs
her heart

/www Z£r^

ant er
(was) sad

an relch

dn7ch-f

serer-nes

nuts em

amem

not knowing if he lived. She went round her city with lamentation,

through

&jj

If1 ?| 1

<o<

dw ww i e/i hherus db-d ant en slier

not came [any] at her call. My heart was sad about the child
II — Q

226 SORROWS OF ISIS

hers er sednJch shu em bet - f nds-d

for her sake, (I wished) to (him that was) without I cried out
revive fault.

-*- i tM i * n ii CM ^ i <=> 1

wes her mad nd sep sen mak ret-d hher dnkh

to her, Come to me, twice. A charm is my word having life.

nuh satet rekht em nuts ter bethet

I am a daughter known in her city, who driveth away evil

, — ®

em tep-res sba-nud dtf-d er relch nuh

by her utterance. Taught me my father to know. I am

Q Q _, _ Ki ■ = "

58. > 1 ^=^ £| AAAAAA H

0 <£>

H -1

O - — fl I

satet-f mer Jchat-f uah en Ast ddids her

the daughter beloved of his body. Laid Isis her hands upon

neJchen er sednJch entet em ha dhet met

the child to vivify that of which had closed the throat. 0 poison

AAAAAA V _C]°\i 1 -/J <-_> | | S AAAAAA ' -A ^ AAAAAA _<d ^

Te/ew. mddt per her ta an sliaset an dqet

of Tefen, come, appear on the earth, not advance, not enter in.

met Befent mddt per her ta nuh Ast

0 poison of Befent, come, appear on the earth. I am Isis

SORROWS OF ISIS

227

o
netert

nebt

heka

heka hhu

the goddess, lady of words of worker with words of mighty-
power, power,

tchet kheru setem-nd re neb

°^

ffi

jpeshu

hhert er kher

in utterance of Hearken mouth (which) biteth, fall downwards,
speech. to me, every

rc=i3)f

met en Mestet an sekheset met en Mestetef

Poison of Mestet, not advance, poison of Mestetef

an theset met

not rise up. Poison

zl ^

Petet Thetet an dqet

Petet and Thetet not enter.

60.

^ &

If1

Motet kher kher re en pehes tchet en

Maatet fall down. Chapter of stinging (which) spake

h M s iv : m

Ast netert urt heka khent neteru

Isis, the goddess, the great one of words of power, head of the gods.

rc=T5l

ertdt-nes
Had given to her Seb

$e?> M?i - / er khesef met em

his powers to repulse poison from

sekhem-s

khesef

kJtet

hem

hat

met

her form (?), 'repulsing, turning driving away poison

away, back, back,

em
at

228

SORROWS OF ISIS

ran

k62-

UTI3

smeii

per

nehep er pet em tchet Ra-mer suht

the dawn saying, " Ra-mer, the Egg of the Goose cometh

forth

1 — ra<

em nehet

from the sycamore.

mdku metet-s hentu

A protection (are) her words spoken

AAAAAA AAMM

I I I

B 63. <=>

tcher ukh tchet-d en ten tu-a em ua

at the season of evening. I speak to you. lam in loneliness

11 T

tu-d em

«*=2_

/WWV\ <; >

seshen ur

g^ff q

i i i

naiu

em-khet

sept

and in sorrow greater than (that of) throughout the nomes,

the people

64.

sliet

ennu

nek (?) qemu sliet qem

(and I am) as a man feeble who hath to seek out and to look

ceased

cr=] i

er
upon

her td

O i
sliepset

women

uat

em pau-sen hrd-ten em kher

in their houses. Your face[s] downwards,

65.

i i i

pehu

amenu

em Khebet

to make a way to the swamps, to the hidden in Khebet."

places

a <m&/a nekhen mit met dnkh Rd - mi£

0 liveth the boy, dieth the poison ; liveth Ra, dieth

SORROWS OF ISIS 229

p=af ^^ I1 w J 66' ^ "^ :&_ Jo

me^ /fca sm'6 Sena e^ mut-f Ast

the poison. Verily, healthy be Horus for his mother Isis.

*<?i r\ /VWW\ n /vww\ m rv _ — .

— k p \\ j .xv <^> >- e: to,

/jo. sm'6 e?i£i 7c/ier metes mdtet hhet

Verily, healthy be he who is under the knife also. The fire

/www

A/WWV
/WWW

t=i 67. <$> ® /www rl^

dhhem-tu pet hetepet her tep re en Ast

is extinguished, heaven is content at the utterance of Isis,

% k h ji — va ;~

netert usert it dn-s-nd khet-s

the goddess. The lady (who) came, (she who) had shut her house,

on me

°°\

AAAAAA _ V J ^ /V AAAAAA I— '

ArM i D

meh-nes pa en tah en ha en tah

she seized the house of the poor woman because the poor woman

68. <=^— | &

-mnmr m " I O I ^5^>

er im - ?i& sa - s er ?iser£ /ier mew.

had opened to me her door. Wherefore the lady was in pain

*T> «*- ^ Jj ™ T ^69. fa

shenen em Jcerh ud tep - nes re-s peshu,

and sorrow during night one, she tasted her speech. Was stung

sa-s dn-s khet-s em dsu en terns un-nd

her son, was closed her house in return for her not having opened
for her to me.

230 SORROWS OF ISIS

If ? V A^ -i PTJ

a tinkh nekhen mil met lea senib

0 liveth the child, dieth the poison. Verily shall be sound

Horus through his mother Isis. Verily shall be sound he who is

ffl

^>^

&^ S o I in

/c/ier metes neb mdtet an ta en beti

under the knife everyone likewise. Shall not bread of barley

- a /"* 71. V fl l| § = I m

< > /"' ii) -/J I /wwv\ A aaaaaa Q. IT]

£e?* -/ mei hems an hemen hdu heh en

drive out poison ? It shall return all the limbs the flame of

through

m <=>^ J 'A t= Im — Jlo ® ii

hetchet ter - / we5 em Ami e?& J.s£ s<?p sen

hetchet and drive out the fire from the members Isis. Twice.

A AAAAAA <£\ <- — --> n <- — ~> . f\ l\

A 72. C\ <=* 3 <=>-«_ "=fl-^

AAAAAA
I

mdd-t net Heru relch re-s mdd-t en

Come thou to Horus. Thou whose mouth come thou to

is wise

Ii IV m - >* El

sa-t a an neteru em mer - s ma

thy son. " Hail," say the gods in her neighbourhood, like

73. ^j^™ it^ ^r^^r

a o

entet tcheteb nes Tchart behd-nes

one whom has stung the scorpion Tchart, whom hath pierced

SORROWS OF ISIS

231

<o)

Behdt

san

^Cc3-! A/VW\A

nes

/WWW I \\ I \»

Antesh

Beh at, whom hath put to Antesh.

flight

per Asb em

Appeared Isis as

her

set

one who was in
wounded

shebenet-s
her body.

II
mdk-d sep sen sa-d

I vill protect, twice, my son

<Z^3 — "— ^ \\

pet-nes ddui-s

She stretched out her arms,

75.

Heru
Horus.

em sent sep sen
Fear not, twice,

sa khut-d an hheper Jchet neb tit erelc

0 son, my glory. Not shall happen thing any evil unto thee.

/WW\A
A/VWW
A/WW\

76.

dm-h

unnet

entek

Seed is in thee for making

A <=>

CZZ]

things which Thou art the son
are to be.

her-db Mesqet per em Mil an mit-h em

within Mesqet, proceeding from Nu, not shalt thou die by

(°=0)

J/wvwn — 9^=r

ta na met entek Bennu da mes

the flame of the poison. Thou art the Bennu Great born

her tep

trd

I, G

em Het-ser

the House
the Prince

wr em Annu ruffle

on the incense trees in the House of great in Annu. Thou art

232

SORROWS OF ISIS

78. 4H

.6.

send en Abt ser klieper mentit

the brother of the Abt Fish, the disposer ofwhatistobe, nursed

vvvvv

79.

nu mdut em then en Ret Net Bert Eat

by the cat within the House of Net. Rert, and Hat,

ee?

Pes em sa en hdu-k an Jcher tep-k en

and Bes, protect thy limbs. Not shall fall thy head before

x J%
tchat

80.

him that is
hostile

dm-l:
to thee.

an shep hdu-k tai

Not shall conquer thy limbs the fire

f=3i ^

a (£

en metu-k an hen-k her ta an

of thy poison. Not shalt thou fall on the ground, not

81.

^**

AAAAAA

khas-k her mu an sekhem re neb

shalt thou be in on water. Not shall have the reptile any
peril mastery

□

dm-k
over thee.

Not

/VWV\A

rehen
shall crush thee

mai
lion

any

pesh
stinging

sekhemet dm-k entek sa neter tchesert

(or) be master over thee. Thou art the son of a god holy

SORROWS OF ISIS 233

per em Seb entek Heru an sekhem

proceeding from Seb. Thou art Horus, not shall have the

mastery

oaf = &m^ ^* ^ Ifl <=>

mefw em hdu-k entek sa neter tchesert

the poison in thy limbs. Thou art the son of a god holy

per em Seb pa entet kher tern mdtet

proceeding from Seb. (With him) under the knife likewise (is it).

that is

IV,: N-ar,* =—v n^;—

aw iv. shepset em sa en hdu-k
The four holy goddesses protect thy limbs

unk Ast duur-th em tcha-s baka-th em Heru

I am Isis, who conceived her male and was with Horus.

child, heavy

1. i sS ^ ° m 0n ® —

we£er£ mes-nd Heru sa Asdr em khen sesh en

A goddess I bore Horus, son of Osiris, within a nest of

_A~y<?_ ^ ® ? 169. ->T

d/e/t hdd-nd her-s ur sep sen her maa-nd

papyrus I rejoiced over it greatly, twice, because I saw (in him)
plants.

usheb her dt-f dmen-d su setek-d su

one who would answer for his father. I hid him, I concealed him

234 SORROWS OF ISIS

a «* ~o*- «>i3 Ik® -fllll

Mer se«tf netep-f shema-d dm tud

having fear of his being I went to the city Am, (the people) saluted
bitten.

em sewi an ... . ursh-d • feer /&e/& nekhen

according to custom. I spent the time in seeking for the boy

her dri kher -f hem net er sekhen Heru qem-nd
to make his food. I returned to embrace Horus, I found

} % I 17°- """• <**> f1 f1!^

su Heru nefer en nub nekhen suk

him, Horus, the beautiful one of gold, the boy, the child,

AAAAAA AAAAAA AAAAAA /VA, /WWW

t=^ AAAAAA \^\?\^ AAAAAA

^r — > AAAAAA *$ «g» AAAAAA

a£e£ -/ netef-nef taiu em mu nu

he was nothing. He had bedewed the ground with the water of

AA. AAAAAA ±3 Q ^^ ^^ «, ^^^ «

maat-f em netet nu septi-f tchet-f urt

his eye, and with the foam of his lips ; his body was motionless,

I Sn -^ /?& o ©I i ilw 1 Sit

db-f betesh an pa metu nu hdu-f utu-nd

his heart still, not moved the muscles of his body. I sent forth

t-it m.-i-i V^f ^rr, *3

£a& /&er amw aie/i rer-sen nd

a cry The dwellers in the swamp they came round me

SORROWS

OF ISIS

178.

s>\

mil

her a

tahu

235

/ /WWV\

I III

e?)i pan-sen

at once, came to me the fenmen from their houses,

AAAAAA AVWNA rfTX II 61 -fl 71/3(1 f\ <T 5»

r-im^ 179.^ I J) ^^^0 ■ fl

|X1 Q VU AAAAAA Q | fl JJJ j^ ^ Hi) I Sill

nehep - se?*, «,d ^-er JcJieru-d akeb - sen dru

they drew nigh to me at my call, they wept, even they,

fg ^ 18Q. _^ J^ J p

I III

/ier wm men-d an un s em re -f

at the greatness of my misery. There was none who his mouth

opened

dm er sa neb dm-sen her dun sep sen an un relch

there, man every among them grieved greatly. There was none

knowing

am er sednkh iu-nd set rekht

there to make to live (Horus). Came to me a woman well known

em ?m£-s erpei 7c7&e?i£ ww-s iu-s

in her city, a lady at the head of her district. She came

wa er se-ker dnkh meh db-s dteru her khet - s

to me to restore life, her heart was filled with her affairs

V & 184- T J^i

em sent sep sen sa Heru em betesh

according to wont. Twice. The son Horus (was) in inactivity.

236 SORROWS OF ISIS

f\yX/1 /WWVA II ^

II I Jfcd JT' A

sep sen neter mut neklien baq er tu en sen - f

Twice. The son of the mother safe from the evil of his brother,
of the god was

185- J"k^ "He ~*-7l T %

ba dmen-tu an dq em hhefti

The plants were hidden, not could enter there an enemy

er-es heka en Tern tef neteru

into them. The word of power of Tern father of the gods,

/www Q /www f|

186. *= *=* c=z <a>- ■¥•- -jl. -

ew& em pet em dri dnkhet an dq

who is in heaven, was as the maker of life, not entered

I Effll _Zl _£l AAA/WN <^> 2:V^— .fid! Hi

Set er uu yen an rer-nef Kheb

Set into region this. not could he go about Kheb.

a. A /www 5 I) ***. _n_ c=^:3 [f^8 (1

W^ j o 1 /wwv\ ' <£-i I

IZerit baq er tu en send-f an tekhen-s

Horus was smitten by the wickedness of his brother. Not had she

hidden

il Ml188--- M ^ ? W

<x??m s/imt - / heh sep hru enen

those who were in his service many time[s] a day. These (said)

<f*_ f ^ — ^^(1 T 189-

/&er-/ #?iM JTer?^ en mut-f s em un-eref

concerning "Shall Horus for his mother?" they found where he
him, live was,

SORROWS OF ISIS 237

r~~> _ (Pb "> - fl -TV I 0>L WVA^AA

tchart her tchetem - f dun-db her Ichun - /

and a Scorpion stung him, and the slayer hath stabbed him.

of the heart

d /W*MA

<=> £3 _ <=> <Q>

ertd en Ast fent-s em re-f her rekh set dru

Placed Isis her nose in his mouth to know if had breath

191 ^ "VWVA P^ *^ XJ ^^ 8^ O ^^

' LZZ2 Bl d x ^- i — g

em Mew en sheta -f dp - s men nu dudd

he who was in his coffin. She opened the wound of the heir

1«|» ^-192. ffl 7»^ ()fl \^0

netert qem-nes hher met sekhen-s asta

divine, she found it possessing poison. She embraced him hurriedly

9 a a ffl _ n ^j j_j 193 § ._ in

her 'peiyer hher -f md remu Jehad her tchd

and leaped about with him like a fish laid upon a fire

(saying,) Stung is Horus, 0 Ra, stung is thy son. Stung is

Heru ad en du neb en Shu

Horus, heir of heir, lord of the [pillars ?] of Shu.

pesh Hern hun en Athet nelchen em

Stung is Horus, the child of the papyrus the child in

swamp,

238 SORROWS OF ISIS

□

196. jS) T *~w* (%^) QQQ

Het-ser pesh nekhen nefer en nub nu

Het-ser. Stung is the child beautiful of gold. The child,

sw& a£e£ -/ £>es/z/ Sent sa JJn-nefer

the babe, he is nothing. Stung is Horus, son of Un-nefer.

m ere/ Nebt-het her rem tdau-s rer

Then came Nephthys weeping, she cried, going about

dateh Serq her petrd sep sen nimd trd

the swamp, and Serqet (who said), What, twice, what then is

er sa Heru Ast tua ert er pet

to the child Horus, Isis ? pray thou therefore to heaven

205.

! Cv

/www

hheper aha qeti Bd dn nd uda

so that may a stop to the sailors of Ra, not will travel the boat
come

AAAAAA "^ <CZ> V\ JlKJ'O, X

en Bd er sa Heru her hes-f utu

of Ra from the son Horus from where he is. Sent forth

SORROWS OF ISIS 239

io n - - -ji

Ast Jiheru-s er jpet sebeh-s er uda en

Isis her cry to heaven, her prayer (was) to Boat of

n • 207. o

I /www

/-\ n iimi

AMAAA / H— _ fl

W ZA Ja AAAAAA A/WV\A

hell seJchen dten em aq-s an menmen-f

Millions of Stood still the disk at her coming, not moved he
years.

? I- 44 2 T 208-#-

her dst-f Tehuti iu djper em peh - f

on his seat. Tboth came provided with his magic power,

m *tk ~ a □

v ~~** an ® ii ni

I'her utu dat en maakheru peter sep sen Ast

possessing command great of mad-kheru. What, twice, Isis,

1 ° % # 209.

Cs2

netert hhut rekh re - s an tu

goddess, mighty one, understanding (with) her mouth, not evil

as er sa Hern sa-f en uda

behold shall be to the son Horus, his protection is from the boat

AAAAAA

en Bd i-nd man em tejpt dten

of Ra. I have come to-day in the boat of the disk

240 SORROWS OF ISIS

*= J

em dst -f en sef hek hlieper

from its place of yesterday. When the night cometh

*^_ zwwvv *^ 211. ^~^c=y^ • n

P J

seshep ter er senb Heru en mut - f

the light driveth (it) away to heal Horus for his mother

I ^ H AWWV A ^

212. h ^37 /i\ ^ y

J.s£ sa %e& e«£ Mer maten mdtet

Isis (and) person every who is under the knife likewise.

( 241 )

CHAPTER XIV
SETjp^fl^^OR SUTI,^^,AND NEPHTHYS

SET, the Xr\B of Plutarch, and the god who was identified
with Typhon in late times, was, according to the Helio-
politan system of mythology, the son of Seb and Nut, the brother
of Osiris, Isis, and Nephthys, the husband of Nephthys, and the
father of Anubis ; the worship of the god is, however, very much
older than this system, and in primitive times the attributes of the
god were very different from those which are usually ascribed to
him in the late dynastic period. In the Pyramid Texts we find
Set associated very closely with Horus, and he always appears in
them in the character of a god who is a friend and helper of the
dead. It will be remembered that according to one myth the floor
of heaven was made of a vast, rectangular plate of iron, the four
corners of which rested upon four pillars which served to mark the
cardinal points. At certain places this iron plate was thought to
be so near the tops of the mountains that the deceased might easily
clamber on to it and so obtain admission into heaven, but at others
the distance between it and the earth was so great that he needed
help to reach it. A legend current in early times asserted that
Osiris experienced some difficulty in getting on to the iron plate,
and that he only succeeded in doing so by means of a ladder with
which Ra provided him. Even then Osiris appears to have found
some difficulty in mounting the ladder, and he was finally helped
to ascend it by Heru-ur and Set, who were twin gods. Thus in
the text of Pepi I. (line 192), the deceased is made to say, " Homage
" to thee, 0 divine Ladder ! Homage to thee, 0 Ladder of Set !
" Stand thou upright, 0 divine Ladder ! Stand thou upright, 0

II R

242 SET AND HORUS

" Ladder of Set ! Stand thou upright, 0 Ladder of Horus, whereby
" Osiris came forth into heaven." In the text of Unas (line
493) it is said, "Unas cometh forth upon the Ladder which his
"father Ra hath made for him, and Horus and Set take the hand
" of Unas, and they lead him into the Tuat." x On the other hand,
in another passage Ra and Horus are said to set up the Ladder for
Osiris (line 579 ff.), but even so when the dead king " standeth up
"he is Horus, and when he sitteth down he is Set."

The association of Set with Horus in these and many other
passages well illustrates the antiquity of the cult of Set, and helps
us to understand his attributes. Here we find him regarded as the
equal in every respect of Heru-ur, i.e., " Horus the Elder," who
was admittedly one of the oldest gods in Egypt, and it was
considered necessary for the welfare of the deceased that Set should
be propitiated, and his favour secured. From other passages,
however, it is clear that there existed opposition and hostility
between Heru-ur and Set, and that the destruction of one god by
the other was only prevented by Thoth, who in his capacity as
regulator of the strife which existed between the two gods, was

called Ap-kehu, \J <=> | % , or Ap-rehui, \/ | ^ \\ , or
\f <==> | \\ ^\ J\J\, i.e., "Judge of the two opponent gods," and
thus it is clear that even in the period of the Early Empire Set
was regarded both as the enemy of Heru-ur and as a god who
could be of service to the dead in the Underworld, and who if he
were not a friend to him would certainly be a foe. From the fact
that Heru-ur and Set were thought to be always in opposition we
are justified in assuming that the attributes of the former god
were exactly contrary to those of the latter, and the assumption is
supported by the evidence of the hieroglyphic texts. Heru-ur, as
we have already seen, was the god of the sky by day, and Set was
the god of the sky by night ; this fact is proved by the figures

o ft <=> ^ s-j J^ — o — (gj j r,] ^ P — \ \ <=>

The dual God HORUS-SET.

SET AND HORUS i>4:5

of the double god which are found in mythological scenes whereon
the head of Heru-ur and the head of Set are seen upon one body.
The attributes of Heru-ur changed somewhat in early dynastic
times, but they were always the opposite of those of Set, whether
we regard the two gods as personifications of two powers of nature,
i.e., Light and Darkness, Day and Night, or as Kosmos and Chaos,
or as Life and Death, or as Good and Evil.

The signification of the name of Set is not easy to determine.
Heru, or Horus, certainly means "he who is above," and by analogy
the name Set ought to mean something like " he who is below ; "
and in proof of this Dr. Brugsch calls attention ! to the well-
known Coptic words, gp<M "above," and ecHT "below." The

hieroglyphic form of the name Set, U, or , has for its

determinative either a stone, ma (\ I ) , or the figure of an animal,
'Vj , or Kj (y & \A , or Ho >£_j) ; the former of these indicates

that the god was the personification of the stony or desert land and
the regions of death, but the signification of the latter is not so
easy to understand because the animal has not yet been identified.
The pictures of the animal which was supposed to be the incarnation
of Set represent it with a head something like that of a camel,
with curious, pricked ears, and a straight tail, bifurcated at the
end. In the absence of any facts on the subject we must assume
that the animal which was the symbol of Set was one that prowled
about by night in the deserts and in waste places of the towns and
cities, and that his disposition was hostile to man, and wicked
generally, and that owing to his evil reputation he was hunted and
slain with such diligence that he became extinct in comparatively
early times.

The region in which the Set animal lived appears to have
been situated in the South, and the god Set became, in consequence,
the god of the South, just as Heru-ur became the god of the
North, and as such he assisted at the coronation ceremonies of
kings. Thus a relief2 at Thebes represents Horus and Set standing
one on each side of Seti L, and each god is pouring out a libation

1 Beliijiou, p. 702. - Lanzoue, Dizionario, pi. 375.

244 SET AND HORUS

of " life " over the head of the king: ; and in another scene l Horus
and Set are represented in the act of placing the double crown of
the South and the North upon the head of Rameses II. Horus
says to the king, " I will give thee a life like unto that of Ra, and
years even as the years of Tern," and Set says, " I stablish the

" crown upon thy head even like the Disk (\\ ' ) [on the head of]

" Amen Ra, and I will give thee all life, and strength, and health ; "
in his character of giver of life each god holds in his hand the
notched palm branch, :P, symbol of " years," which rests upon a
frog, *vN, and Q, the emblem of the Sun's path in the heavens
and of eternity. In yet another scene2 we find Set teaching
Thothmes III. the use of the bow in connexion with the emblem of
the goddess Neith, whilst Horus instructs him how to wield some
weapon, which appears to be a staff. According to Dr. Brugsch,3
Set was the god of the downward motion of the sun in the lower
hemisphere, in a southerly direction, and for this reason he was the
source of the destructive heat of summer ; and since the days
began to diminish after the summer solstice, it was declared that
he stole the light from Horus or Ra, and he was held to be the
cause of all the evil, both physical and moral, which resulted
therefrom. The light which Thoth brought with the new moon
was withdrawn by Set as soon as it was possible for him to obtain
power over that luminary, and he was, naturally, thought to be the
cause of clouds, mist, rain, thunder and lightning, hurricanes and
storms, earthquakes and eclipses, and in short of every thing which
tended to reverse the ordinary course of nature and of law and
order. From a moral point of view he was the personification of
sin and evil.

The mythological and religious texts of all periods contain
many allusions to the fight which Set waged against Horus, and
more than one version of the narrative is known. In the first and
simplest form the story merely records the natural opposition of
Day to Night, or Night to Day, and the two Combatant gods were
Heru-ur, or Horus the Elder, and Set. In its second form the
two Combatant gods are Ra and Set, and the chief object of the

1 Lanzone, Dizionario, pi. 374. 2 Ibid., pi. 376. 3 Religion, p. 703.

SET AND HORUS 245

latter is to prevent Ra from appearing in the East daily. The
form which Set assumed on these occasions was that of a monster
serpent, and he took with him as helpers a large number of
small serpents and noxious creatures of various kinds. The name

of the serpent was Apep, TTl ibM , or Afiapef, j\ aJ^ J^_ ,

which is preserved in Coptic under the form <mt<juc|>, but he was also

called Rerek, <=> |® j[_ , and since he was identified with a long

series of serpent monsters he had as many names as Ra. The
weapons with which Apep fought were cloud, mist, rain, darkness,
etc., and Ra, his opponent, was armed with the burning and
destroying heat of the sun, and the darts and spears of light. The
result of the fight was always the same ; Apep was shrivelled and
burnt up by Ra, but he was able to renew himself daily, and
at the end of each night he collected his fiends, and waged war
against Ra with unabated vigour. In the third form of the story
the Combatant gods are Osiris and Set, and we have already seen
how Set slew his brother and persecuted his widow and child, and
how he escaped punishment because Osiris had, at the time of his
death, none to avenge his cause. In the fourth form of the story
the Combatant gods are Horus, the son of Osiris and Isis, and Set,
and the avowed intention of Horus is to slay him that slew his
father Osiris.

The two gods fought in the forms of men, and afterwards in
the forms of bears, and Horus would certainly have killed Set,
whom he had fettered, had not Isis taken pity upon her brother
and loosed his bonds and set him free. The fight between Horus,
son of Osiris and Isis, and Set, had a very important bearing on
the destinies of the dead, for to it was attached the moral idea of
the victory of Good over Evil, and the deceased was believed to
conquer Set even as Osiris had done. Thus in the Book of the Dead
(ix. 3), he says, " I have come, I have seen my divine father Osiris.
" I have stabbed the heart of Suti " (i.e., Set) ; and from Chapter
xviii.H 1 ff., we may see that although the fiends of Set changed
themselves into wild beasts on the night of the breaking and
turning up of the earth in Tattu, Osiris, by the help of Thoth,
slew them, and mixed their blood with the sods. In Chapter

246 SET-TYPHON

xxiii. 2, we find the deceased praying that Thoth will come to him,
and will by means of his words of power loose the bandages where-
with Set has fettered his mouth ; and in Chapter xxxix. 15, we find
him declaring that he is Set who " letteth loose the storm-clouds
" and the thunder in the horizon of heaven, even as doth the god

" Netcheb-ab-f, (^ J ^ ^ *— ) • Elsewhere (xl. 1 ff.) Apep is

called both Hai, [Tl iL N\ ^ , ancl Am-aau, a ^ ^ ~ ^ 1^1 ,

i.e., the "Eater of the Ass," and he is declared to be a being
abominable both to Osiris and to the god Haas, ^^ ^ , or

^F lb^ ® Q P H 5 ^ne -^ss referre(l *° nere is> °f course, Ra ; the
Ass was regarded in one aspect as a solar animal because of his
great virility. On the other hand, certain passages prove that
even in the XVIIIth Dynasty Set was regarded as a god who was
friendly towards the deceased, for we read (xvii. 131), "Tern hath
" built thy house, Shu and Tefnut have founded thy habitation; lo !
"drugs are brought, and Horus purifieth and Set strengthened,
" and Set purifieth and Horus strengthened." In the Chapter of
the deification of members, the backbone of the deceased is identified
with the backbone of Set (xlii. 12), and elsewhere the deceased
says (I.b 2) " Suti and the company of the gods have joined together
" my neck and my back strongly, and they are even as they were
" in the time that is past ; may nothing happen to break them
" apart." But in Chapter lxxxvi. 6, the deceased says, " Set, son
of Nut, [lieth] under the fetters which he had made for me;"
and elsewhere (cviii. 8), he is said "to depart, having the harpoon
" of iron in him," and to have thrown up everything which he had
eaten and to have been put in a place of restraint.

A statement in Plutarch's Be hide et Osiride (§ 62), informs
us that Typhon was called Seth, and Bebo, and Smy, " all of them
" words of one common import, and expressing certain violent and
" forcible restraint and withholding, as likewise contrariety and
" subversion ; we are, moreover, informed by Manetho that the
" load-stone is by the Egyptians called the ' bone of Horus,' as
" iron is, the ' bone of Typho.' " This information is of con-
siderable interest, for it makes the identity of Set and

SET AND BABA 247

Typhon1 certain, and it is, moreover, supported by the evidence of

the inscriptions. The name Seth is, of course, Set, jj ; Bebo is

the Egyptian J^^^^^Baba, and Smy is J^i)^,
Smai, the well-known Egyptian name for Set as the Arch-Fiend.
The associates of Set were called Smaiu, T lb. (10 i , and the

determinative s — a, shows that the idea of " violence " was implied
in the name. That iron was connected with Set or Typhon
is quite clear from the passage quoted by Dr. Brugsch 2 in which
Thoth is said to have obtained from Set the knife with which he
cut up the bull.

It has been said above that the serpent and the Set animal
were the common symbols of Set, but instances are known in
which he is represented in the form of a man, wearing a beard and
a tail, and holding the usual symbols of divinity. In the example
figured by Lanzone3the god is called "mighty-one of two-fold
strength," <x=> f^f] ^— °, and is accompanied by Nephthys, who
wears upon her head a pair of horns and a disk. Now, as Set was
the personification of the powers of darkness, and of evil, and of
the forces of the waters which were supposed to resist light and
order, a number of beasts which dwelt in the waters, or at least
partly on land and partly in the water, were regarded as symbols
of him and as beings wherein he took up his habitation. Among
these were the serpent Apep, the fabulous beast, Akhekh, T"

which was a species of antelope with a bird's head surmounted by
three uraei, and a pair of wings, the hippopotamus, the crocodile,
the pig, the turtle, the ass, etc. These animals were, however, not
the only ones which were regarded as types of Set, for as Dr.
Brugsch has rightly observed, every creature which was snared or
caught in the waters or hunted in the desert, was treated as an
incarnation of Set ; and animals with red, or reddish-brown bail-
or skins, and even red-haired men were supposed to be especially

1 Tawfan, qUjId, or yVi^L, the Arabic word for "storm, deluge, inundation,
whirlwind," etc., appears to be derived from the name Typhon.

2 Religion, p. 707. 3 Dizionario, pi. 377.

248 SET-ANIMALS

under the influence of Set. On the other hand, the animals which
were used by man in the chase, i.e., dogs, cheetas, etc., and certain
other animals, e.g., lions, cats, etc., were held to be sacred to the
gods, and according to Plutarch (De hide, § 72), " the gods,
" through a dread of Typho, metamorphosed themselves into these
" animals, concealing themselves as it were from his purpose in
" the bodies of ibises, dogs and hawks." The sacrifice of certain
animals associated with Set played a prominent part in the ritual
of the Egyptian religion, and at the seasons of the year when Set's
influence was supposed to be the greatest earnest attempts were
regularly made to propitiate him by means of offerings.

Thus in order to drive away Set from attacking the full moon
of the month Pachons an antelope was sacrificed, and a black pig
was hacked in pieces upon an altar made of sand, which was built
on the bank of the river. On the twenty-sixth day of the month
Choiak, which was the time of the winter solstice, an ass was slain,
and a model of the serpent-fiend was hewn in pieces. On the first
day of Mesore, which was the day of the great festival of Heru
Behutet, large numbers of birds and fish were caught, and those
which were considered to be of a Typhonic character were stamped
upon with the feet, and those who did this cried out, " Ye shall be
" cut in pieces, and your members shall be hacked asunder, and each
" of you shall consume the other ; thus doth Ra triumph over all his
" enemies, and thus doth Heru-Behutet, the great god, the lord of
" heaven, triumph over all his enemies." On such occasions, we learn
from Plutarch {Be hide, § 63), sistra1 were shaken in the temples,
" for, say they, the sound of these Sistra averts and drives away
" Typho ; meaning hereby, that as corruption clogs and puts a

1 The sistrum is thus described by Plutarch : — " Now the outer surface of this
" instrument is of a convex figure, as within its circumference are contained those
" four chords or bars, which make such a rattling when they are shaken — nor is
" this without its meaning ; for that part of the universe which is subject to
" generation and corruption is contained within the sphere of the moon ; and
" whatever motions or changes may happen therein, they are all effected by the
" different combinations of the four elementary bodies, fire, earth, water, and air.
" Moreover, upon the upper part of the convex surface of the sistrum is carved the
" effigies of a Cat with a human visage, as on the lower edge of it, under those
" moving chords, is engraved on the one side the face of Isis, and on the other that
" of Nephthys," etc.

KINGDOM OF SET

249

" stop to the regular course of nature, so generation, by the means
" of motion, loosens it again, and restores it to its former vigour."

The kingdom of Set was supposed to be placed in the northern
sky, and his abode was one of the stars which formed the constella-
tion of Khepesh, a , -j), or the "Thigh," which has been

identified with the Great Bear, and it was from this region that he
made use of his baleful influence to thwart the beneficent designs

of Osiris, whose abode was Sah or Orion, and of Isis, whose home
was Sept, or Sothis. A little consideration will show that the
northern sky was the natural domain of Set, for viewed from the
standpoint of an Egyptian in Upper Egypt the north was rightly
considered to be the place of darkness, cold, mist, and rain, each of
which was an attribute of Set ; and we may note in passing that
the Hebrews called the region of darkness, or the winter hemi-
sphere, Sephon, a name which
appears to be connected beyond
a doubt with Saphon, "North."
The chief opponent of Set was
the hippopotamus goddess Reret,

<=> jk ? who was believed to keep

The seven stars of the Great Bear.

this power of darkness securely

fettered by a chain ; this goddess

is usually represented with the arms and hands of a woman which

are attached to the body of a hippopotamus, and in each she holds

a knife. Her temple was called Het-Khaat, Q Qn. The

duty of the goddess was to keep in restraint the evil influence of
Set and to make clear a way in the sky for the birth of Heru-sma-
taui, whom Dr. Brugsch identified with the spring sun ; the texts,
however, make it clear that Reret was nothing but a form of Isis.

From a passage in the Booh of the Dead (xvii. 89) we learn
that Set was accompanied by the four children of Horus, Mestha,
Hapi, Tuamutef, and Qebhsennuf, who were said to be "behind
the Thigh in the northern sky," and were believed to take part in
curbing the evil deeds of Set. They may be identified with the
four Af gods, ^ 9, rj) llll ? " who are the four gods of the Followers

250 SET, NUBTI, SUTEKH

(/WWVA \

nn ^L-j ) , who is a mighty

" warrior," and it was»their duty to be with the sailors of the Boat of

Ra, that is to say, with the Akhemu-seku, (1 ® i — *— | ^T^ i ,

of the North, and with the four stars of the Meskheti,

H ^ <\\ c^-, or Great Bear. In the text from which these
details are quoted it is said definitely that the " Meskheti is the
Thigh of Set," | ~J~ ^ c^ ° ™™ ^ * In early dynastic

times it is tolerably certain that the worship of Set was wide-
spread, and his cult seems to have nourished until the period which
lies between the Xllth and the XVIIIth Dynasties ; but about
B.C. 1700 a change came over his fortunes, and the Egyptians began
to show the greatest detestation for him. He had, of course,
always been connected with evil, but it appears that the popularity
of his cult suffered greatly at this period because he was associated
with the occupation of Northern Egypt by the Hyksos, who
identified him with certain Semitic, Syrian gods. At Kom Ombo
and in the south of Egypt a common name of Set was Nubti,
r55^ J ^ 3-J ■> or Set-Nubti, /!kl f^H J ^ © , and as such he is
usually represented with one body and two heads, one being that
of a hawk, and the other that of the remarkable animal which was
the symbol of the god.2 In the North and South of Egypt Set was

called both Nubti and Sutekh, 1 % J ^ > °r ^^^ ^ ' ancl
there is no doubt whatsoever that he was endowed by the peoples
in the Delta with all the attributes of the Semitic god Baal,
b#3, whose name appears in Egyptian under the form Bar, or

That the name of Bar was common in Egypt, at all events
among settlers from Syria, is proved by its occurrence in proper

<==> aa^vx va\ vfo ^ anc[ Bari-Eumau,

n ^j _£as c — ^k ^> ^ ^e last being the equivalent of the Semitic

name Ba'al Ram, DT^JB.8 In Middle Egypt the centre of the

1 Brugsch, Thesaurus, p. 122 ; Religion, p. 712.

2 See Lanzone, op. cit., pi. 378.

3 See M tiller, Asien mid Europa, p. 309 ; Recueil, torn. xii. 17.

FIGURES OF SET 251

worship of Set was at Sept-Mert-et, tfff ^ , which is

commonly known as Oxyrhynchus,1 and other prominent places of

his worship were one of the Oases, ^ , and Sennu, I 9 0 @>

and Unnu, ^^5? Hermopolis. In the Delta the centre of his

worship was the famous city Het-uart, or Avaris, where the
Hyksos king Apepa made him to be the greatest of all the gods of
his dominions, and at one time Set was to all intents and purposes
the national god of the Delta.

In the narratives of their prowess in battle which kings caused
to be inscribed on stelae and on the walls of their temples, they
delighted to have it stated that they were as terrible as Bar in the
attacks which they made upon their foes. Under the XVIIIth
Dynasty we hear little of Set, for Amen, the god of the Upper
Country, had the pre-eminence, but the cult of Set appears to
have been revived under the XlXth Dynasty, for the second king-
thereof called himself Seti, after the name of the god, and this king
caused bas-reliefs to be set up in his temples wherein Set is repre-
sented in the act of performing the coronation ceremonies. Under
this Dynasty Ave have another king called after the name of the
god, i.e., Seti II., Menephthah, but after that period the figure
of Set appears in no cartouche, and his evil reputation increased.
To the XXth Dynasty probably belongs the very interesting
bronze figure of Set in the British Museum (No. 18,191), which
was worn as a pendant, and was originally plated with gold ; the
god stands upright and wears the double crown of the South and
the North and a uraeus. When found the figure was bent double,
a position which it was made to take by violence, probably by
someone who detested the god, but the body has been straightened
out and it is now possible to examine the head of the Set animal,
which in this specimen is finely shaped. Another interesting-
figure of Set is No. 22,897, which is of good workmanship ; this,
like the preceding, was also gilded and worn as a pendant.
Belonging to a much later period we have the small wooden
figure of the Set animal (No. 30,460), and the upper part of a

1 Brugsch, Diet. Grog., p. 275.

252 SET AND THE ASS

two-headed bronze figure of Amen-Heru-pa-khart (No. 16,228).
The former stands on a pedestal on which is a sepulchral inscrip-
tion, addressed to Set, "the great god, lord of heaven," who is
asked to give "life, strength, and health" to him that had it made;
and the latter represents Amen under the form of a ram-headed
man, who wears on his head the plumes of Shu, the disk of Ra,
and a uraeus, and the head of Set, with characteristic ears. The
above four figures are when taken together of great interest, and,
as they all have been acquired by the Trustees of the British
Museum since Signor Lanzone issued the last part of his Dizionario,
they form a valuable addition to the examples registered by
him in it.

The ideas which were held by the Egyptians about Set in the
late times are well illustrated by the following extract from
Plutarch (De Iside, § 30), who says that it is evident from many of
their rites and ceremonies " that they hold him in the greatest
" contempt, and do all they can to vilify and affront him. Hence
"their ignominious treatment of those persons, whom from the
" redness of their complexions they imagine to bear a resemblance
" to him ; and hence likewise is derived the custom of the Coptites
" of throwing an Ass down a precipice ; because it is usually of
"this colour. Nay, the inhabitants of Busiris and Lycopolis
" carry their detestation of this animal so far, as never to make any
" use of trumpets, because of the similitude between their sound
" and the braying of the ass. In a word, this animal is in general
" regarded by them as unclean and impure, merely on account of
" the resemblance which they conceive it bears to Typho ; and in
" consequence of this notion, those cakes which they offer with
" their sacrifices during the last two months Paiini and Phaophi,
" have the impression of an Ass bound stamped upon them. For
" the same reason likewise, when they sacrifice to the Sun, they
" strictly enjoyn all those who approach to worship the God,
" neither to wear any gold about them, nor to give provender to
" any ass. It is moreover evident, say they, that even the
" Pythagoreans looked upon Typho to have been of the rank or
" order of Demons, as, according to them, ' he was produced in the
" even number fifty-six.' For as the power of the Triangle is

SET AND THE ASS 253

" expressive of the nature of Pluto, Bacchus, and Mars, the
" properties of the Square of Rhea, Venus, Ceres, Vesta, and Juno ;
" of the Dodecagon of Jupiter ; so, as Ave are informed by Eudoxus
" is the figure of 56 angles expressive of the nature of Typho : as
" therefore all the others above-mentioned in the Pythagorean
" system are looked upon as so many Genii or Demons, so in like
" manner must this latter be regarded by them. 'Tis from this
" persuasion likewise of the red complexion of Typho, that the
" Egyptians make use of no other bullocks in their sacrifice but
" what are of this colour. Nay, so extremely curious are they in
" this respect, that if there be so much as one black or white hair
" in the beast, 'tis sufficient to render it improper for this service.
" For 'tis their opinion, that sacrifices ought not to be made of such
" things as are in themselves agreeable and well-pleasing to the
" Gods, but, on the contrary, rather of such creatures wherein the
" souls of wicked and unjust men have been confined during the
" course of their transmigration. Hence sprang that custom,
" which was formerly observed by them, of pronouncing a solemn
" curse upon the head of the beast which was to be offered in
" sacrifice, and afterwards of cutting it off and throwing it into the
" Nile, though now they dispose of it to foreigners. No bullock
" therefore is permitted to be offered to the Gods, which has not
" the seal of the Sphragistae first stamped upon it, an order of
" priests peculiarly set apart for this purpose, from whence likewise
" they derive their name. Their impress, according to Castor, is
'"a man upon his knees with his hands tied behind him and a
" sword pointed at his throat.' Nor is it from his colour only that
"they maintain a resemblance between the Ass and Typho, but
" from the stupidity likewise and sensuality of his disposition ; and
" agreeably to this notion, having a more particular hatred to
" Ochus than to any other of the Persian monarchs who reigned
" over them, looking upon him as an exsecrable and abominable
" wretch, they gave him the nick-name of the Ass, which drew the
" following reply from that prince, ' But this ass shall dine upon
" your ox.' and accordingly he slew the Apis : this story is thus
"related by Dino. Now as to those who pretend that Typho
" escaped out of the battle upon an Ass after a flight of seven days,

254 NEPHTHYS

" and that, after he had got into a place of security, he begat two
" sons, Hierosolymus and Judaeus, 'tis obvious from the very face
" of the relation, that their design is to give an air of fable to
" [what] the Jewish history [relates] of the flight of Moses out of
" Egypt, and of the settlement of the Jews about Hierusalem and
"Judaea" (Squire's Translation).

As a proof of the correctness of Plutarch's statements may be
mentioned the figure of Set, which is reproduced from a Demotic
papyrus at Leyden by Signor Lanzone,1 and which represents the
srod as having the head of an ass ; on his breast, which is that of a
man, is inscribed the name CH-9-. We have now seen how the god
Set was the opponent first of Heru-ur, then of Ra, andfi nally of
Osiris and his son Horus, and that during the long period of
Egyptian history his attributes changed according to the various
modifications which took place in the beliefs concerning this god
in the minds of the Egyptians, and that from being a power of
nature, the darkness, he became the symbol and personification of
both physical and moral evil. We have now to consider briefly the
female counterpart of Set, that is to say the goddess Nephthys,
and to describe the part which she played in the Great Company
of the gods of Heliopolis.

Nebt-het YGc^J' or TKSv Nephthys'

Nebt-het, or Nephthys, was the daughter of Seb and Nut,
and the sister of Osiris, and Isis, and Set, and the wife of Set, and
the mother of Anpu, or Anubis, either by Osiris or Set. The
name " Nebt-het " means the " lady of the house," but by the word
"house" we must understand that portion of the sky which was
supposed to form the abode of the Sun-god Horus ; in fact "het"
in the name of Nebt-het is used in exactly the same sense as " het "
in the name "Het-Hert," or Hathor, i.e., the "house of Horus."
In the earliest times Nephthys was regarded as the female counter-
part of Set, and she was always associated with him ; nevertheless

1 Dizionario, pi. 378.

The Goddess NEBT-HET (Nephthys).

NEPHTHVS 255

she always appears as the faithful sister and friend of Isis, and
helps the widowed goddess to collect the scattered limbs of Osiris
and to reconstitute his body. In the Pyramid Texts she appears
as a friend of the deceased, and she maintains that character
throughout every Recension of the Booh of the Dead ; indeed, she
seems to perform for him what as a nature goddess she did for the
gods in primeval times when she fashioned the " body " of the
" Company of the Gods," and when she obtained the name

Nebkhat, (i?=§ J) j1 i.e., " Lady of the body [of the Gods]."

The goddess is represented in the form of a woman who wears upon
her head a pair of horns and a disk which is surmounted by the

symbol of her name, TT , or the symbol [J only ; and her commonest

titles are, " dweller within Senu," " lady of heaven," " mistress of
the gods," " great goddess, lady of life," " sister of the god, eye of
Ra, lady of heaven, mistress of the gods," " lady of heaven, mistress
of the two lands," " sister of the god, the creative goddess who liveth
within An," etc. The chief centres of her worship were Senu

„~©, Hebet. Qj ^ (Behbit), Per-mert, lz^u <=>, Re-nefert,
<===>t=t T^^©, Het-sekhem, Het-Khas, Ta-kehset, and Diospolites.

In the vignettes of the Theban Recension of the Booh of the
Dead Ave find Nephthys playing a prominent part in connexion
with Isis, whose efforts it seems to be her duty to second and to
forward. She stands in the shrine behind Osiris when the hearts
of the dead are weighed in the Great Scales in the presence of the
god; she is seen kneeling on fw"}, by the side of the Tet, from
which the disk of the Sun is thrust upwards by the " living Ra,"

*-^H , at sunrise ; she is one of the " great sovereign chiefs in Tettu,"
with Osiris, Isis, and Heru-netch-hra-f ; and she kneels at the
head of the bier of Osiris and assists him to arise. In the address
which she makes (Chap. cli.A), she says, " I go round about behind
" Osiris. I have come that I may protect thee, and my strength
" which protecteth shall be behind thee for ever and ever. The god
" Ra hearkeneth unto thy cry ; thou, 0 son of Hathor, art made to

1 See Aeg. Zeitschn'ft, 1864, p. G5.

256 NEPHTHYS

"triumph, thy head shall never be taken away from thee, and
" thou shalt be made to rise up in peace." Like Isis, Nephthys
was believed to possess magical powers, and Urt-hekau,
<!=> 5 LJ 1^ ^ §0 ' f *,e"' " mionty one °f words of power," was as
much a title of the goddess as of her husband, Set-Nubti, the
great one of two-fold strength, ^=> T\f}^ • Nephthys also, like
Isis, has many forms, for she is one of the two Maat goddesses, and
she is one of the two Mert goddesses, and she is one of the two
plumes which ornamented the head of her father Ra. In her
birth-place1 in Upper Egypt, i.e., Bet-Sekhem, or "the house of
the Si strum," the goddess was identified with Hathor, the lady of
the sistrum, but the popular name of the city, "Het," i.e., the
" House," seems to apply to both goddesses. In the Serapeum
which belonged to the city, or the House of the Bennu, Osiris was
re-born under the form of Horus, and Nephthys was one of his
" nursing mothers." The form in which Osiris appeared here was
the Moon, and as such he represented the left eye of the Bennu or
Ra, and as he thus became closely associated with Khensu and
Thoth, to his female counterparts were ascribed the attributes of
Sesheta and Maat, who were the female counterparts of Thoth.
Nephthys, as the active creative power which protected Osiris, the
Moon-god, was called Menkhet, ^ {r, and in allusion to her

beneficent acts in connection with him the names of Benra-merit
and Kherseket were bestowed upon her, and the former appears
to belong to the goddess when she made herself manifest under the
form of a cat.

From Plutarch's treatise on Isis and Osiris we may gather
many curious facts about the Egyptian beliefs concerning
Nephthys. Thus he tells us (§38) that the Egyptians call the
" extreme limits of their country, their confines and sea-shores,
" Nephthys (and sometimes Teleute, a name expressly signifying
" the end of anything), whom they suppose likewise to be married
" to Typho. Now as the overflowings of the Nile are sometimes
" very great, and extend even to the remotest boundaries of the
" land, this gave occasion to that part of the story, which regards

1 Nephthys was born on the last of the five epagomenal days.

NEPHTHYS 257

" the secret commerce between Osiris and Nephthys ; and as the
" natural consequence of so great an inundation would be perceived
" by the springing up of plants in those parts of the country, which
" were formerly barren, hence they supposed, that Typho was first
" made acquainted with the injury which had been clone his bed by
" means of a Mellilot-garland which fell from the head of Osiris
" during his commerce with his wife, and afterwards left behind
" him ; and thus, they say, may the legitimacy of Orus the son of
" Isis be accounted for, as likewise the spuriousness of Anubis,
" who was born of jNTephthys. So again, when they tell us, that
" it appears from the tables of the successions of their ancient
" kings, that Nephthys was married to Typho, and that she was at
" first barren, if this indeed is to be understood, not as spoken of a
" mortal woman, but of a goddess, then is there design to insinuate
" the utter infertility of the extreme parts of their land, occasioned
" by the hardness of the soil and its solidity." Plutarch tells us,
moreover, that " on the upper part of the convex surface of the
" sistrum is carved the effigies of a Cat with a human visage, as on
" the lower edge of it, under those moving chords, is engraved on
" the one side the face of Isis, and on the other that of Nephthys."
The face of Isis represents Generation, and that of Nephthys
Corruption, and Plutarch says (§ 63) that the Cat denotes the
moon, " its variety of colours, its activity in the night, and
" the peculiar circumstances which attend its fecundity making
"it a proper emblem of that body. For it is reported of
" this creature, that it at first brings forth one, then two, after-
" wards three, and so goes on adding one to each former birth till
" it comes to seven ; so that she brings forth twenty-eight in all,
" corresponding as it were to the several degrees of light, which
" appear during one of the moon's revolutions. But though this
" perhaps may appear to carry the air of fiction with it, yet may
" it be depended upon that the pupills of her eyes seem to fill up
" and to grow larger upon the full of the moon, and to decrease
" again and diminish in their brightness upon its warning — as to
" the human countenance with which this Cat is carved, this is
" designed to denote that the changes of the moon are regulated
" by understanding and wisdom."
II — s

258 NEPHTHYS

From the above paragraphs it is clear that Nephthys is the
personification of darkness and of all that belongs to it, and that her
attributes were rather of a passive than active character. She was
the opposite of Isis in every respect ; Isis symbolized birth, growth,
development and vigour, but Nephthys was the type of death, decay,
diminution and immobility. Isis and Nephthys were, however,
associated inseparably with each other, even as were Horus and
Set, and in all the important matters which concern the welfare of
the deceased they acted together, and they appear together in
bas-reliefs and vignettes. Isis, according to Plutarch (§ 44),
represented the part of the world which is visible, whilst Nephthys
represents that which is invisible, and we may even regard Isis as
the day and Nephthys as the night. Isis and Nephthys represent
respectively the things which are and the things which are yet to
come into being, the beginning and the end, birth and death, and
life and death.1 We have, unfortunately, no means of knowing
what the primitive conception of the attributes of Nephthys was,
but it is most improbable that it included any of » the views on the
subject which were current in Plutarch's time. Nephthys is not
a goddess with well-defined characteristics, but she may, generally
speaking, be described as the goddess of the death which is not
eternal. In the Book of the Dead (Chap. xvii. 30), the deceased
is made to say, " I am the god Amsu (or, Min) in his coming
" forth ; may his two plumes be set upon my head for me." In
answer to the question, " Who then is this ? " the text goes on to
say, " Amsu is Horus, the avenger of his father, and his coming
" forth is his birth. The plumes upon his head are Isis and
" Nephthys when they go forth to set themselves there, even as his
" protectors, and they provide that which his head lacketh, or (as
" others say), they are the two exceeding great uraei which are
" upon the head of their father Tern, or (as others say), his two
" eyes are the two plumes which are upon his head."

This passage proves that Nephthys, although a goddess of
death, was associated with the coming into existence of the life
which springs from death, and that she was, like Isis, a female
counterpart of Amsu, the ithyphallic god, who was at once the type

1 Religion, p. 735.

NEPHTHYS AND ISIS 259

of virility, and reproduction, and regeneration. Isis and Nephthys
prepared the funeral bed for their brother Osiris, and together they
made the swathings wherewith his body was swathed after death ;
they assisted at the rising of the Sun-god when he rose upon this
earth for the first time, they assisted at the resurrection of Osiris,
and similarly, in all ages, they together aided the deceased to rise to
the new life by means of the words which they chanted over his bier.
In late dynastic times there grew up a class of literature which
is now represented by such works as the " Book of Respirations,"
the " Lamentations of Isis and Nephthys," the " Festival Songs
of Isis and Nephthys," the " Litanies of Seker," etc., works which
supply us with the very words which were addressed to Osiris and
to all those who were his followers. The goddesses were personified
by two priestesses who were virgins and who were ceremonially
pure ; the hair of their limbs was to be shaved off, they were to
wear ram's wool garlands upon their heads, and to hold tambourines
in their hands ; on the arm of one of them was to be a fillet
inscribed " to Isis," and on the arm of the other was to be a fillet
inscribed "to Nephthys." On five days during the month of
December these women took their places in the temple of Abydos
and, assisted by the kher heb, or precentor, they sang a series
of groups of verses to the god, of which the following are
specimens : —

" Hail, lord Osiris. Hail, lord Osiris. Hail, lord Osiris. Hail,
'lord Osiris. Hail, beautiful boy, come to thy temple straight-
' way, for we see thee not. Hail, beautiful boy, come to thy
1 temple, and draw nigh after thy departure from us. Hail,
' beautiful boy, who leadest along the hour, who increasest except
' at his season. Thou art the exalted image of thy father Tenen,
' thou art the hidden essence who comest forth from Atmu. 0
'thou lord, 0 thou lord, how much greater art thou than thy
' father, 0 thou eldest son of thy mother's Avomb. Come thou
' back again to us with that which belongeth unto thee, and we
' will embrace thee ; depart not thou from us, 0 thou beautiful
' and greatly loved face, thou image of Tenen, thou virile one,
' thou lord of love. Come thou in peace, and let us see thee, 0
'our lord, and the two sisters will join thy limbs together, and

260 NEPHTHYS AND ISIS

" thou shalt feel no pain, and they shall put an end unto all that

"hath afflicted thee, even as if it had never been Hail,

" Prince, who comest forth from the womb. Hail, Eldest son of
" primeval matter. Hail, Lord of multitudes of aspects and created
" forms. Hail, Circle of gold in the temples. Hail, Lord of time,
" and Bestower of years. Hail, Lord of life for all eternity. Hail,
" Lord of millions and myriads. Hail, thou who shinest both in
" rising and setting. Hail, thou who makest throats to be in good
" case. Hail, thou Lord of terror, thou mighty one of trembling.
" Hail, lord of multitudes of aspects, both male and female. Hail,
" thou who art crowned with the White Crown, thou lord of the
"Urerer Crown. Hail, thou holy Babe of Heru-hekennu. Hail,
"thou son of Ra, who sittest in the Boat of Millions of Years.
" Hail, thou Guide of rest, come thou to thy hidden places. Hail,
" thou lord of fear, who art self-produced. Hail, thou whose
" heart is still, come to thy city. Hail, thou who causest cries
" of joy, come to thy city. Hail, thou beloved one of the gods
" and goddesses. Hail, thou who dippest thyself [in Nu], come to
" thy temple. Hail, thou who art in the Tuat, come thou to thy
" offerings. . . . Hail, thou holy flower of the Great House. Hail,
" thou who bringest the holy cordage of the Sekti Boat. Hail,
"thou Lord of the Hennu Boat, who renewest thy youth in the
il secret place. Hail, thou Perfect Soul in Neter-khert. Hail,
" thou holy Judge (?) of the South and of the North. Hail, thou
" hidden one, who art known to mankind. Hail, thou who dost
" shine upon him that is in the Tuat and dost show him the
" Disk. Hail, lord of the Atef Crown, thou mighty one in Suten-
"henen. Hail, mighty one of terror. Hail, thou who risest in
" Thebes, who dost flourish for ever. . . . Hail, thou living Soul
" of Osiris, who art diademed with the moon. Hail, thou who
" hidest thy body in the great coffin at Heliopolis."

( 261 )

CHAPTER XV

ANPU (jTTM, OR ANUBIS

IT has been said above that Nephthys gave birth to a son called
Anpu, or Annbis, and that his father was, according to some,
Osiris, and according to others, Set; from another point of view he
was the son of Ra. The animal which was at once the type and
symbol of the god was the jackal, and this fact seems to prove
that in primitive times Anubis was merely the jackal god, and
that he was associated with the dead because the jackal was
generally seen prowling about the tombs. His worship is very
ancient, and there is no doubt that even in the earliest times his
cult was general in Egypt ; it is probable that it is older than
that of Osiris. In the text of Unas (line 70) he is associated with
the Eye of Horus, and his duty as the guide of the dead in the
Underworld on their way to Osiris was well denned, even at the
remote period when this composition was written, for we read,
" Unas standeth with the Spirits, get thee onwards, Anubis, into
" Amenti (the Underworld), onwards, onwards to Osiris." In the
lines that follow we see that Anubis is mentioned in connexion
with Horus, Set, Thoth, Sep, and Khent-an-maati. From another
passage of the same text we find (line 207 ff.) that the hand, and
arms, and belly, and legs of the deceased are identified with Temu,

but his face is said to be in the form of that of Anubis, ^ v< ^a .

The localities in which Anubis was specially worshipped are

Abt, the Papyrus Swamps, (1 c^ S ^ ieeei , Sep, "^C, Re-au,
<7=><ffffc®> Heru-ti, ^'^~^©, Ta-hetchet, =^j[@, Saiut,

262 ANUBIS AND OSIRIS

-— 1^%v (111 ^T (Lycopolis), Sekhem, ~^|\ 1^© (Leto-
polis),1 etc. In the Theban Recension of the Book of the Dead he
plays some very prominent parts, the most important of all being
those which are connected with the judgment and the embalming
of the deceased. Tradition declared that Anubis embalmed the
body of Osiris, and that he swathed it in the linen swathings which
were woven by Isis and Nephthys for their brother ; and it was
believed that his work was so thoroughly well performed under
the direction of Horus and Isis and Nephthys, that it resisted the
influences of time and decay. In the vignette of the Funeral
Procession the mummy is received by Anubis, who stands by the
side of the tomb door ; and in the vignette to Chapter cli. of the
Booh of the Dead the god is seen standing by the side of the
mummy as it lies on its bier, and he lays his protecting hands upon
it. In the speech which is put into the mouth of Anubis, he says,
"I have come to protect Osiris." In the text of Unas (line 219)
the nose of the deceased is identified with the nose of Anubis, but
in the xliind Chapter of the Booh of the Dead the deceased declares,
" My lips are the lips of Anpu." From various passages it is clear
that in one part of Egypt at least Anubis was the great god of the
Underworld, and his rank and importance seem to have been as
great as those of Osiris. (See Chapter liii.)

In the Judgment Scene Anubis appears to act for Osiris, with
whom he is intimately connected, for it is he whose duty it is to
examine the tongue of the Great Balance, and to take care that
the beam is exactly horizontal. Thoth acts on behalf of the Great
Company of the gods, and Anubis not only produces the heart of
the deceased for judgment, but also takes care that the body which
has been committed to his charge shall not be handed over to the
"Eater of the Dead" by accident. The vignette of the xxvith
Chapter of the Booh of the Dead, as given in the Papyrus of Ani,
represents the deceased in the act of receiving a necklace and
pectoral from Anubis, who stands by grasping his sceptre ; in the
vignette of the Chapter in the Papyrus of Nebseni Anubis is seen
presenting the heart itself to the deceased, and in the text below

1 Lanzone, op. cit., p. 68.

ANUBIS, the God of the Dead.

DUTIES OF ANUBIS 263

Nebseni prays, saying, " May Anubis make my thighs firm so that
" I may stand upon them." In allusion to his connexion with
the embalmment of Osiris the god Anubis is called Am Ut,
0 -I - J\ C3 , i.e., " Dweller in the chamber of embalmment ; " as
the watcher in the place of purification wherein rested the chest
containing the remains of Osiris he was called Kiient Sehet,
Y i.e., " Governor of the Hall of the God ; " and one of his
names as the god of the funeral mountain was " Tep-tu-f "

? i em *^' i,e ' "lie wll° is upon his hil1-" In tlie cxlvtn Chapter
of the Booh of the Dead the deceased says, " I have washed myself
" in the water wherein the god Anpu washed when he had
" performed the office of embalmer and bandager ; " and elsewhere
the deceased is told (clxx. 4) that " Anpu, who is upon his hill,
" hath set thee in order, and he hath fastened for thee thy
"swathings, thy throat is the throat of Anubis (clxxii. 22), and
" thy face is like that of Anubis " (clxxxi. 9).

The duty of guiding the souls of the dead round about the
Underworld and into the kingdom of Osiris was shared by Anubis
with another god whose type and symbol was a jackal, and whose

name was Ap-uat, ^f^^? or \/?j^^|> i-e-' tne "Opener
of the ways ; " formerly Anubis and Ap-uat were considered to be
two names of one and the same god, but there is no longer any
reason for holding this view. In the vignette to the cxxxviiith
Chapter of the Booh of the Dead we find represented the scene of
setting up the standard which supports the box that held the
head of Osiris at Abydos. On each side of it are a standard with
a figure of a jackal upon it and a pylon, on the top of which lies a
jackal ; and as it is quite clear from the groups of objects on each
side of the standard that we are dealing with symbols either of the
South and the North, or of the East and the West, we are justified
in thinking that one jackal represents Ap-uat and the other
Anubis. Moreover, from the cxlvth Chapter we find that the
xxist Pylon of the House of Osiris was presided over by seven
gods, among whom were Ap-uat and Anpu,1 and as in the xviiith

1 The others were Tcber or At, Hetep-mes, Mes-sep, Utch-re, and Beq.

264 ANUBIS

Chapter (F., G.) we have both gods mentioned, and each is depicted
in the form of a jackal-headed man, we may conclude that each
was a distinct god of the dead, although their identities are some-
times confused in the texts. The function of each god was to
" open the ways," and therefore each might be called Ap-uat, but,
strictly speaking, Anubis was the opener of the roads of the North,
and Ap-uat the opener of the roads of the South ; in fact, Anubis
was the personification of the Summer Solstice, and Ap-uat of the
Winter Solstice.

Anubis is called in the texts Sekhem em pet, and is often said
to be the son of Osiris, and Ap-uat bore the title Sekhem taui,
and was a form of Osiris himself. When, therefore, we find the
two jackals upon sepulchral stelae, we must understand that they
appear there in their character of openers of the ways of the
deceased in the kingdom of Osiris, and that they assure to the
deceased the services of guides in the northern and southern
parts of heaven ; when they appear with the two Utchats thus,

_£ ^a , they symbolize the four quarters of heaven and of earth,

and the four seasons of the year. On the subject of Anubis
Plutarch reports (§§ 44, 61) some interesting beliefs. After
referring to the view that Anubis Avas born of Nephthys, although
Isis was his reputed mother, he goes on to say, " By Anubis they
" understand the horizontal circle, which divides the invisible part
" of the world, which they call Nephthys, from the visible, to which
" they give the name of Isis ; and as this circle equally touches
" upon the confines of both light and darkness, it may be looked
" upon as common to them both — and from this circumstance arose
" that resemblance, which they imagine between Anubis and the Dog,
" it being observed of this animal, that he is equally watchful as
" well by day as night. In short, the Egyptian Anubis seems to
" be of much the same power and nature as the Grecian Hecate, a
" deity common both to the celestial and infernal regions. Others
" again are of opinion that by Anubis is meant Time, and that his
" denomination of Kuon does not so much allude to any likeness,
" which he has to the dog, though this be the general rendering of
" the word, as to that other signification of the term taken from

ANUBIS 265

" breeding ; because Time begets all things out of it self, bearing
" them within itself, as it were in a womb. But this is one of those
" secret doctrines which are more fully made known to those who
" are initiated into the worship of Anubis. Thus much, however,
" is certain, that in ancient times the Egyptians paid the greatest
" reverence and honour to the Dog, though by reason of his devour-
" ing the Apis after Cambyses had slain him and thrown him out,
" when no other animal would taste or so much as come near him,
" he then lost the first rank among the sacred animals which he had
" hitherto possessed." Referring to Osiris as the " common Reason
" which pervades both the superior and inferior regions of the
"universe," he says that it is, moreover, called "Anubis, and

" sometimes likewise Hermanubis (i.e., v\ |\ Lil, Heru-

" em-Anpu) ; the first of these names expressing the relation it has
" to the superior, as the latter, to the inferior world. And for
" this reason it is, they sacrifice to him two Cocks, the one white,
" as a proper emblem of the purity and brightness of things above,
" the other of a saffron colour, expressive of that mixture and
" variety which is to be found in those lower regions."

Strictly speaking, Anubis should be reckoned as the last
member of the Great Company of the gods of Heliopolis, but as a
matter of fact his place is usually taken by Horus, the son of Isis
and of Osiris, who generally completes the divine paut; it is
probable that the fusion of Horus with Anubis was a political
expedient on the part of the priesthood who, finding no room in
their system for the old god of the dead, identified him with a
form of Horus, just as they had done with his father Set, and
then mingled the attributes of the two £<xls. Horus and Anubis
thus became in the new theology a duplicate of the Horus and Set
in the old, and the double god possessed two distinct and opposite
aspects ; as the guide of heaven and the leader of souls to Osiris
he was a beneficent god, but as the personification of death and
decay he was a being who inspired terror. From an interesting
passage in the "Golden Ass" of Apuleius (Book xi.) we find that
the double character of Anubis was maintained by his votaries in
Rome even in the second century of our era, and in describing the

2(56 ANUBIS

Procession of Isis lie says, " Immediately after these came the
" Deities, condescending to walk npon human feet, the foremost
" among them rearing terrifically on high his dog's head and
"neck — that messenger between heaven and hell displaying
" alternately a face black as night, and golden as the day ; in his
" left the caduceus, in his right waving aloft the green palm
" branch. His steps were closely followed by a cow, raised into
" an upright posture — the cow being the fruitful emblem of the
" Universal Parent, the goddess herself, which one of the happy
"train carried with majestic steps, supported on his shoulders.
" By another was borne the coffin containing the sacred things,
" and closely concealing the deep secrets of the holy religion."

This extract shows that even in the second century at Rome
the principal actors in the old Egyptian Osiris ceremonial were
represented with scrupulous care, and that its chief characteristics
were preserved. The cow was, of course, nothing less than the
symbol of Isis, " the mother of the god," and the coffin containing
the " sacred things " was the symbol of the sarcophagus of Osiris
which contained his relics. Before these fitly inarched Anubis in
his two-fold character, and thus we have types of Osiris and his
mysteries, and of Isis who revivified him, and of Anubis who
embalmed him. Had Apuleius understood the old Egyptian
ceremonies connected with the Osiris legend and had he been able
to identify all the characters who passed before him in the Isis
procession, 4ie would probably have seen that Nephthys and Horus
and several other gods of the funeral company of Osiris were duly
represented therein. On the alleged connexion of Anubis with
Christ in the Gnostic system the reader is referred to the interest-
ing work of Mr. C. W. King, Gnostics and their Remains, Second
Edition, London, 1887, pp. 230, 279.

( 267 )

CHAPTER XVI

CIPPI OF HORUS

IN connexion with the god Horus and his forms as the god of
the rising sun and the symbol and personification of Light
must be mentioned a comparatively numerous class of small
rounded stelae on convex bases, on the front of which are sculptured
in relief figures of the god Horus standing upon two crocodiles.
These curious and interesting objects are made of basalt and other
kinds of hard stone, and of calcareous stone, and they vary in
height from 3 ins. to 20 ins. ; they were used as" talismans by the
Egyptians, who placed them in their houses and gardens, and even
buried them in the ground to protect themselves and their
property from the attacks of noxious beasts, and reptiles, and
insects of every kind. In addition to the figures of Horus and of
the animals over which he gained the victory, and the sceptres,
emblems, etc., which are sculptured upon cippi of Horus, the
backs, sides, and bases are usually covered Avith magical texts.
The ideas suggested by the figures and the texts are extremely old,
but the grouping and arrangement of them which are found on the
stelae under consideration are not older than the XXVIth Dynasty ;
it is doubtful if this class of objects came into general use very
much earlier than the end of the period of the Persian occupation
of Egypt. The various museums of Europe contain several
examples of cippi, but the largest, and finest, and most important,
is undoubtedly that which is commonly known as the " Metternich
Stele ; " l it was found in the year 1828 during the building of a
cistern in a Franciscan monastery in Alexandria, and was pre-
sented by Muhammad 'Ali Pasha to Prince Metternich. We are,
fortunately, enabled to date the stele, for the name of Nectanebus I.,

1 See Mettemichstele, ed. Golenischeff, Leipzig, 1877, pi. 3, 1. 48 fE.

268

METTERNICH STELE

the last but one of the native kings
of Egypt, who reigned from B.C. 378
to B.C. 360, occurs on it, and it is clear
from several considerations that such a
monument could have been produced
only about this period. On the front
of the stele (see page 271) we have the
following figures and scenes : —

1. The solar disk wherein is seated
the four-fold god Khnemu, who re-
presents the gods of the four elements,
earth, air, fire, and water, resting
between LJ, which is supported on a
lake of water ; on each side of it stand
four apes, with their paws stretched
out in adoration. No names are given
to the apes here, but we may find
them in a text at Edfu1 where they

called : — 1. Aaan,

are

2. Bentet,
Sept, ^

ID
5. Ap

>*^.

TEN,

■V)

8. Utennu,

D X J3

Kehkeh,

3. Hetet-

4. Qeften,
6. As-

o ©

Side of the Stele.

The Bentet apes praised the morning
sun, and the Utennu apes praised the
evening sun, and the Sun-god was
pleased both with their words and
with their voices. On the right
hand side is a figure of king Nec-
tanebus kneeling before a lotus
standard, with plumes and mendts,
and on the left is the figure of

1 Duemiclien, Tempelinschriften, i., 26.

METTEHNICH STELE

269

the god Thoth holding a palette in
his left hand.

2. In this register we have (a)
Ptah-Seker-Asar standing on croco-
diles, the gods Amsu and Khepera
standing on /=d pedestals, Khas,
a lion -headed god, Thoth, Serqet
and Hathor grouped round a god
who is provided with the heads of
seven birds and animals, and four
wings, and two horns surmounted by
four uraei and four knives, and who
stands upon two crocodiles, (b) Ta-
urt holding a crocodile by a chain or
rope which a hawk-headed god is
about to spear in the presence of
Isis, Nephthys, and four other deities,
etc.

3. Isis holding Horus in her
outstretched right hand, and stand-
ins: on a crocodile. Thoth. Standard
of Nekhebet. Horus, with a human
phallus, and a lion, on a lake (?)
containing two crocodiles. Seven
halls or lakes, each guarded by a
o-od. A lion treading on a crocodile,
which lies on its back, four gods,
a lion standing on the back of a
crocodile, a vulture, a god embrac-
ing a goddess, and three goddesses.

4. Horus spearing a crocodile
which is led captive by Ta-urt. The
four children of Horus. Neith and
the two crocodile gods. Harpocrates
seated upon a crocodile under a
serpent. A lion, two scorpions and
an oryx, symbols of Set. Seven

Side of the Stele.

270 METT'ERNICH STELE

serpents having their tails pierced by arrows or darts. A king
in a chariot drawn by the fabulous Akhekh animal which gallops
over two crocodiles. Horus standing on the back of the oryx,
emblem of Set.

5. A miscellaneous group of gods, nearly all of whom are
forms of the Sun-god and are gods of reproduction and
regeneration.

6. A hawk god, with dwarf's legs, and holding bows and
arrows. Horus standing on an oryx (Set). A cat on a pedestal.
An-her spearing an animal. Uraeus on the top of a staircase. The
ape of Thoth on a pylon. Two Utchats, the solar disk, and a
crocodile. Ptah-Seker-Asar. The Horus of gold. Serpent with
a disk on his head. A group of solar gods followed by Ta-urt
and Bes.

7. In this large scene Horus stands with his feet upon the
backs of two crocodiles, and he grasps in his hands the reptiles and
animals which are the emblems of the foes of light and of the
powers of evil. He wears the lock of youth, and above his head is
the head of the old god Bes, who here symbolizes the Sun-god at
eventide. The canopy under which he stands is held up by Thoth
and Isis, each of whom stands upon a coiled up serpent, which has
a knife stuck in his forehead. Above the canopy are the two
Utchats, with human hands and arms attached, and within it by
the sides of the god are: — 1. Horus-Ra standing on a coiled up
serpent. 2. A lotus standard, with plumes and mendts. 3. A
papyrus standard surmounted by a figure of a hawk wearing the

y>l Crown.

On the back of the Stele we have a figure of the aged Sun-god
in the form of a man-hawk, and he has above his head the heads of
a number of animals, e.g., the oryx and the crocodile, and a pair
of horns upon which rest W , and eight knives. He has four
human arms, to two of which wings are attached, and in each hand
he grasps two serpents, 11, two knives, ^^^^, and "life," ■¥•,
i ' stability," u, and "power," j; and numbers of figures of gods.
His two other human arms are not attached to wings, and in one
hand he holds the symbol of " life," and in the other a sceptre.

METTERNICH STELE

271

From the head of the god proceed jets of fire, 1 1 , and on each side
of him is an Utchat, which is provided with human hands and

f^mmmmAMmikkkk

The Metternich Stele (Obverse).

arms. The god stands upon an oval, within which are figures of a
lion, two serpents, a jackal, a crocodile, a scorpion, a hippopotamus,

272 METTERNICH STELE

and a turtle. Below this relief are five rows of figures of gods aud
mythological scenes, many of which are taken from the vignettes
of the Booh of the Dead. The gods and goddesses are for the
most part solar deities who were believed to be occupied at all times
in overcoming the powers of darkness, and they were sculptured
on the Stele that the sight of them might terrify the fiends and
prevent them from coining nigh unto the place where it was set up.
There is not a god of any importance whose figure is not on it, and
there is not a demon, or evil animal, or reptile who is not depicted
upon it in a vanquished state.

The texts inscribed upon the Stele are as interesting as the
figures of the s;ods, and relate to events which were believed to
have taken place in the lives of Isis, Horus, etc. The first compo-
sition is called the " Chapter of the incantation of the Cat,"1 and
contains an address to Ra, who is besought to come to his daughter,
for she has been bitten by a scorpion ; the second composition,
which is called simply " another Chapter," has contents somewhat
similar to those of the first. The third text is addressed to the
" Old Man who becometh young in his season, the Aged One who
" maketh himself a child again." The fourth and following texts
contain a narrative of the troubles of Isis which were caused by
the malice of Set, and of her wanderings from city to city in the
Delta, in the neighbourhood of the Papyrus Swamps. The
principal incident is the death of her son Horus, which took place
whilst she was absent in a neighbouring city, and was caused by
the bite of a scorpion ; in spite of all the care which Isis took in
hiding her son, a scorpion managed to make its way into the presence
of the boy, and it stung him until he died. When Isis came
back and found her child's dead body she was distraught and
frantic with grief, and was inconsolable until Nephthys came and
advised her to appeal to Thoth, the lord of words of power. She
did so straightway, and Thoth stopped the Boat of Millions of Years
in which Ra, the Sun-god, sailed, and came down to earth in
answer to her cry ; Thoth had already provided her with the words
of power which enabled her to raise up Osiris from the dead, and

AAAAAA

5 Uh-

AAAA *? 1 J=\l

METTEHNICH STELE

27;

he now bestowed upon her the means of restoring Horus to life, by
supplying her with a series of incantations of irresistible might.

^2?HTa<£ P£ n~WWW£T^K,±wt\i£:{:%.&Z)

:W.UA^L €«SS«PWKr**T5/i rXSMZjlgU<h?£<&

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rhJ

^ijrtf.'yf5rs*£fh.^5^frirrr:^fcvrfas<ff

^a^tffeBfci^iri^s^ctrrsiKffiRueix*

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The Metternicli Stele (Reverse).

These Isis recited with due care, and in the proper tone of voice,
and the poison was made to go forth from the body of Horus, and
his strength was renewed, his heart once more occupied its throne,

II — T

274 METTERNICH STELE

and all was well with him. Heaven and earth rejoiced at the sight
of the restoration of the heir of Osiris, and the gods were filled
with peace and content.

The Avhole Stele on which these texts and figures are found is
nothing but a talisman, or a gigantic amulet engraved with magical
forms of gods and words of power, and it was, undoubtedly, placed
in some conspicuous place in a courtyard or in a house to protect
the building and its inmates from the attacks of hostile beings, both
visible and invisible, and its power was believed to be invincible.
The person who had been stung or bitten by a scorpion or any
noxious beast or reptile was supposed to recite the incantations
which Thoth had given to Isis, and which had produced such
excellent results, and the Egyptians believed that because these
words had on one occasion restored the dead to life, they would,
whensoever they were uttered in a suitable tone of voice, and with
appropriate gestures and ceremonies, never fail to produce a like
effect. A knowledge of the gods and of the magical texts on the
Stele was thought to make its possessor master of all the powers of
heaven, and of earth, and of the Underworld.

( 275 )

CHAPTER XVIII
FOREIGN GODS

IF we consider for a moment it will at once be apparent from
the geographical position of Egypt that her people must
have been brought in contact with a large number of foreign gods,
and that in certain places a few must have become more or less
identified with Egytian gods of similar attributes and characteristics.
As a rule Orientals have always been exceedingly tolerant of alien
gods, and the Egyptians formed no exception to the rule ; there is,
moreover, in the Egyptian inscriptions, no evidence that they ever
tried to suppress the gods of the races they conquered, though we
may assume that they never failed, whenever it was possible, to
carry off the images of foreign gods, because in so doing they
displayed the superior power of the gods of Egypt, and destroyed
the religious and political importance of the cities and towns
wherein the shrines of the foreign gods were situated. It is not at
present possible to decide which gods were indigenous to the
Valley of the Nile, and which were of Libyan origin, but there is
no doubt that a number of Libyan gods were adopted by the
dwellers in the Western Delta, in predynastic times, and that they
had become to all intents and purposes Egyptian gods under the
rule of the kings of the 1st Dynasty. Among such deities may be
mentioned Net, or Neith, of Sal's, Bast of Bubastis, and it is very
probable that Osiris and his cycle of gods, though perhaps under
different names, were also of Libyan origin. Under the IV th and
Vth Dynasties the cult of Ra, the Sun-god, spread with great
rapidity in the Delta and in the neighbourhood of Heliopolis, and
his priests, as we have seen, obtained almost kingly influence in the

276

QETESH AND ANTHAT

country. There is no reason for doubting that the Sun was
worshipped in the earliest times in Egypt, but the form of his
worship, as approved and promulgated by the priests of Heliopolis,
appears to have differed from that which was current in other
parts of the country, and it is probable that it possessed something
of an Asiatic character. The foreign gods who succeeded in

l\\\\\llllllllllllllllllllllfTlilllllllllllllllllHlllllllllllllllllllll/WI

The goddess Qetesh standing on a lion between Min and Keshpu.

obtaining a place in the affections of the Egyptians were of Libyan
and Semitic origin, and there is no evidence that they borrowed
any deity, except Bes, from Nubia, or the country still further to
the south of Egypt.

First among the foreign deities who are made known to us

ANT HAT

by the Egyptian inscriptions is Anthat, d 1 (] ^ f)n ,]

277
a sroddess

who is called the lady of heaven, and the mistress of the gods, and
who was said to conceive offspring but not to bring them to the
birth ; she is declared to have been produced by Set, but it is
probable that this origin was assigned to her only after her cult
was well established in Egypt. She is depicted in the form of a
woman seated on a throne or standing upright ; in the former
position she grasps a shield and spear in her right hand and wields

Anthat.

a club in her left, and in the latter she wears a panther skin and
holds a papyrus sceptre in the right hand and the emblem of " life "
in her left. She wears the White Crown with feathers attached,
and sometimes this has a pair of horns at the base. Anthat was,
undoubtedly, a war goddess, and her cult seems to have extended
throughout Northern and Southern Syria, where certain cities and

1 Variant forms of her name are Annutliat, /v^yvN ^\ A (I IX ,

and Antit,

278 'ASHTORETH

towns, e.g., Bath-Anth, J A^? ~* ^^ ■ n^v^, and Qarth-Anthu,
|~zil "%\ "^"^ s=> 1 \J> , were dedicated to her worship.1 The

worship of the goddess Anthat appears to have made its way into
Egypt soon after the Egyptians began to form their Asiatic
Empire, and from an inscription published by Virey 2 we learn that
a shrine was built in her honour at Thebes in the reign of Thothmes
III. This, however, is only what might be expected, for Thothmes
III. must have brought large numbers of Syrians with him into
Egypt, and many of them undoubtedly found a home at Thebes.
The goddess was honoured by Rameses II. of the XlXth Dynasty,
and this monarch went so far as to call one of his daughters Banth-

Anth, ("fe?, | |Jsl» *-e*' daughter of Anth. Finally we may
note in passing that a goddess called Anthretha, gg^ | (j jJL ,

is mentioned with Sutekh in the great treaty between the Kheta
and the Egyptians, and it is probable that she and Anthat are one
and the same goddess.

In connexion with Anthat the goddess Astharthet,

=^ (j < > ° J) t i.e., Ashtoreth, is sometimes mentioned in
Egyptian texts, and she is called " mistress of horses, lady of the
chariot, dweller in Apollinopolis Magna" (Edfu), | £ ^rz^rz^ ^ j

^-^^^nfj ° ^%s=5il^.3 Conformably to this description

the goddess is represented in the form of a woman with the head
of a lioness, which is surmounted by a disk, and she stands in a
chariot drawn by four horses and drives over her prostrate
foes. The cult of ilstharthet was comparatively widespread in
Egypt at the time when the priest-kings began to reign, and it
nourished in the Delta, at least, until Christian times. It cannot,
however, have been introduced into Egypt much earlier than the
beginning of the XVIIIth Dynasty, and it was probably not well
established until the reign of Amen-hetep III. In a letter from

1 See Miiller, W. M., Asien unci Europa, p. 195.

2 Tombeau cle Khem {Memoir es Miss. Arch. Fr., torn, v., p. 368).

3 See Aeg. Zeitschrift, 1869, p. 3 ff. ; Naville, Mythe cVHorus, pi. 4.

'ASHTORETH

279

Tushratta, king of Mitani, to this king he refers to the going down
of "Ishtar of Nineveh (i.e., Ashtoreth, or Astharthet), lady of the
world," into Egypt, both during his own reign and that of his
father,1 and he seems to indicate that her worship in Egypt had
declined, and begs Amen-hetep to make it to increase tenfold.
From this it would appear that the Egyptians adopted the worship
of the Syrian goddess at or about the time when Thothmes III.
was engaged in conquering Ruthennu and Palestine and Syria.
In Egypt Astharthet, or
Ashtoreth, or Ishtar, was
identified with one of the

forms of Hathor, or

Hathor,

XVIIIth

she

Isis-
the
and

both
and

early
Dynasty,
was regarded
as a Moon-goddess,
as a terrible and destroy-
ing goddess of war. As
a war-goddess she was the
driver of the rampant
war-maddened horses and
the guide of the rushing
chariot on the field of
battle, and this considera-
tion shows that as a god-
dess of horses she was
unknown in Egypt be-
fore the XVI Ilth Dynasty.
The Egyptians learned
to employ the horse in war from the Semites of the Eastern Desert,
and their knowledge of the value of that animal for charging and
for drawing war-chariots is not older than about B.C. 1800.

Closely akin to Astharthet was the goddess Qetesh, \ *~* (X ,"

who was also called the " mistress of all the gods, the eye of Ra,

1 The Tell el-Amarna Tablets in the British Museum, p. xlii.

'Ashtoreth.

Variant,

r~rc~i

^H'Qet

ETSHU.

280

AASITH

111

$G\

without a second,"

^ A ^ I I I I I I ^ I I WAAA O

She, like Astharthet, was regarded in Egypt as a form of Hathor,
the goddess of love and beauty, and as a Moon-goddess. She is
represented in the form of an absolutely naked woman, Avho stands
upon a lion ; on her head she wears a crescent and disk, O, which
prove her connexion with the Moon. The later representations
of Qetesh depict her in the same attitude, but they give her the
peculiar headdress of Hathor, and she wears a deep necklace or
collar and a tight-fitting garment which is held up on her shoulders
by two straps, and which extends to her ankles. In her right

hand she holds lotus flowers and
a mirror (?), and in her left two
serpents. It is important to
note that, like Bes, she is always
represented full face. On a stele
in the British Museum (No. 191),
we see the goddess, who is here

called "Kent (^™Pn)> lady of
heaven," standing on a lion
between Amsu, ^f~, or Min,
and Reshpu, and with these gods
she appears to form a Semitic
triad, but it is not clear which of
these two gods was her son, and
which was her husband. In any
case, Qetesh must have been wor-
shipped as a nature goddess, and
it was probably the licentiousness of her worship, at all events in
Syria, which gave to the Hebrew word nvfij) the meaning which
it bears in the Bible.1

Another foreign goddess of interest is Aasith,

Qetash.

who is represented in the form of a woman, armed with shield and
club, riding a horse into the battle field. In her Midler 2 sees a

1 Gen. xxxviii. 21, 22 ; Dent, xxiii. 18 ; Numbers xxv. ] ; Hosea iv. 14.

2 Asien unci Europa, p. 316.

BAR-BAAL 281

female form of the hunter Esau, wy, who, under the form Usoos,
was regarded as a god who wore skins and was appeased by means
of blood offerings. That she was a goddess of war and of the
desert is clear from a relief, which is found on a stele near the
building beside the temple set up by Seti I. at Redesiyeh in the
Eastern Desert, on the road to the gold mines of Mount Zabara.
The greatest of all the Syrian gods known to the Egyptians

was Bar, J TsJ, or Pa-Bar, AK J p^l, i.e., Baal, the

^tf?j of the Hebrews. Bar appears to have been a god of the
mountain and the desert, and his worship was introduced into
Egypt under the XVIIIth Dynasty. Like most of the Semitic
gods and goddesses he was primarily a god of war and battle, and
he may have been a personification of the burning and destroying
heat of the sun and blazing desert wind. To the Egyptians of the
Delta he soon became familiar, and as he was supposed to be the
god who supported their foes the Syrians in many a hard-fought
battle they regarded him with a certain awe and reverence. Of
his form and worship we know nothing, but the Egyptians placed
after their transliterations of his name a figure of the fabulous
animal in which the god Set became incarnate, and it is clear
that they must have believed Bar and Set to have qualities
and attributes in common. Rameses II. boasts in his triumphal
inscriptions that when he put on his panoply of war, and mounted
his chariot, and set out to attack the Kheta soldiery he was like
the god Bar, and we are justified in assuming from this and similar
passages that the king of Egypt was proud to compare himself to
the mighty Syrian war-god. Bar was worshipped in the Delta,
chiefly in the neighbourhood of Tanis, where Rameses II. carried
out such extensive building operations, and where a temple of the
god existed.

Here for the sake of convenience may be mentioned the

goddess Bairtha, J'^llQrfj! i-e<> Ba'alath, or Beltis, of
Tchapuna, J ^\ p °V 1 $ > in ful1 Bairtha Tchapuna or Ba'alath-
Sephon, who may be regarded as the female counterpart of the
Ba'al-Seph6n of the Hebrew Scriptures, but not as the wife of Bar.

282

RESHPU

The city here referred to is on the borders of Egypt (see Exodus
xiv. 2). Another city or district of the same name was situated in
" Northern Phoenicia," * and is mentioned in an inscription of
Tiglath-Pileser II. under the form Ba-'-li Sa-pu-na ^ *^zj 4fc*-*f-
>-fc:£E=y<| ^ ^>— ^^T- ^-n a fragmentary inscription of Esarhaddon
(Kuyunjik fragment, No. 3500, col. iv., line 10) the god Ba'al-
Sephon is mentioned, together with other Phoenician gods, in a
series of curses, and these are invoked to bring down upon the
ships an evil wind which shall destroy both them and their rigging.

In this fragment allusion is also
made to Baal Sameme (&£& ^?)
and -Baal Malagi, and all three are
said to be the " gods across the
river," w-J Jw^ tfl &£%E ]} £?,
Hani ebir ndri.2

On the stele in the British
Museum, No. 191, as has already
been said, we meet with another
Syrian god called Reshpu,

D y^cjjj his cu^ enjoyed a wide
popularity in Syria, where he was
regarded as a god of war. Signor
Lanzone compares him to the Apollo
Amyclaeus of the Greeks.3 In the
Egyptian texts he is described as
the " great god, the lord of eternity,
" the prince of everlastingness, the
" lord of two-fold strength among
the company of the gods ; great god, lord of heaven, governor of

Reshpu.

"the gods, c| |<=> |o| j^^

Mill

@ w

ft£] = ^o\

o III I I c

D o

The chief centre of his wor

1 Miiller, Asien mid Eur op a, p. 315.

2 I owe this reference to Mr. R. C. Thompson of the British Museum.

3 Dizionario, p. 483.

SUTEKH-GODS 283

ship was at Het-Reshp, J r^n Jn, in the Delta, but it is very

probable that he was specially worshipped at many small provincial
shrines on the eastern frontier of Egypt. He is represented in the
form of a warrior who holds a shield and spear in his left hand, and
a club in his right ; on his head he wears the White Crown, round
the base of which is bound a turban. Above his forehead, project-
ing from his turban, is the head of a gazelle, which appears to be a
very ancient symbol of the god, and to indicate his sovereignty
over the desert. Reshpu is connected with the god who was
known to the Phoenicians under the name of =!#"}, and was, no
doubt, a god of burning and destructive fire, and of the lightning.
Opinions differ as to the pronunciation of the name *)$?, some
reading " Reshef," i.e., "lightning," and others " RashsMf," i.e.,
" he who shoots out fire and lightning " ; the Egyptian transcrip-
tion Reshpu supports the first opinion, and from every point of
view it seems to be the correct one.

The existence of yet another Syrian god has been pointed out

by Midler,1 who in the Egyptian Atuma, n ^ v\ a □ , or Athuma,

j\ (l v\ , sees the equivalent of the D7N of the Hebrew
Scriptures ; the female counterpart of the god appears under the
form of Atuma, (j gA ^ -Jbva 3 . Finally, among the Western
Syrians Miiller has quoted the existence of two goddesses called

Ennukaru, 5^^=^^<7>^ ancl Amait, ^^I](l\^-

In the list of the gods whose names are found at the end of

the copy of the treaty which Rameses II. made with Kheta-sar,

the prince of the Kheta, are found a number of Sutekh, 1 v\ „ Hj ,

gods of various cities, among them being Sutekh of Arenna, Sutekh
of Thapu-Arenuta, Sutekh of Paireqa, Sutekh of Khisasapa, Sutekh
of Saresu, Sutekh of Khirepu (Aleppo), Sutekh of Rekhasua, and
Sutekh of Mukhipaina. In the paragraphs on the god Set it has
been shown that for all practical purposes Sutekh and Set were
one and the same god in the eyes of the Egyptians, and the
fabulous Set animal was as much a symbol of Sutekh as he was of

1 Asien und'Europa, p. 316.

284

BES

Set. Sutekh was supposed to be, more or less, a god of evil, but
the Egyptians attempted to obtain his favour, even as they did
that of Set, by means of offerings and prayers.

Among the foreign gods known to the Egyptians is usually

mentioned Bes, J I 5 , who according to some is of Semitic, and

according to others of African origin ; 1 we may note, however,
that the name of the god appears to be Egyptian, and it seems to
have been bestowed upon him in very early times because of the
animal's skin which he wore; the animal itself was called "Besa"

or " Basu." 2 He is usually de-
picted in the form of a dwarf with
a huge bearded head, protruding
tongue, flat nose, shaggy eye-
brows and hair, large projecting
ears, long but thick arms, and
bowed legs ; round his body he
wears the skin of an animal of the
panther tribe, and its tail hangs
down and usually touches the
ground behind him ; on his head
he wears a tiara of feathers,
which suggests a savage or semi-
savage origin. He is sometimes
drawn in profile, like the other
Egyptian gods, but usually he
appears full face, like the god-
dess Qetesh. As a god of music
and the dance he is sometimes
represented playing upon a harp ; 3 as a god of war and slaughter,
and as a destroying force of nature he carries two knives
in his hands ; as a warrior he appears in a short military
tunic, which is fastened round his body by a belt, and he

1 Mtiller, Asien und Europa, p. 310 ; Wiedemann, Religion of the Ancient
Egyptians, p. 159.

2 J ^Ci BES' J \^v\ 1> Basu = Felis Cynailurus; see Aeg. Zeit. ii. 10.

3 Lanzone, Dizionario, pll. 76, 77.

Bes.

BES 285

holds in his left hand a shield and a short sword in his rierht.
Figures of Bes are found carved upon the handles of mirrors, on
Jeohl vessels, and on pillows, all of which indicate that in one aspect
at least he was associated with rest, and joy, and pleasure. From
a number of scenes on the walls of the temples and from bas-reliefs
we see that Bes was supposed to be present in the chambers and
places wherein children were born, and he seems to have been
regarded as a protector of children and youths, and a god who
studied to find them pleasure and amusement.

According to Midler,1 two figures of the god were found at
Kahun, and, if these really belong to the period when that city was
nourishing, Bes must have been honoured there as early as the
Xllth Dynasty. Taken by itself, however, this evidence is not
worth a great deal, because the
figures may have been placed in the
tombs at Kahun during burials of a
much later date. One of the oldest
representations of Bes, as Prof.
Wiedemann has pointed out, is
found in a relief in the famous
temple of Hatshepset at Der al-
Bahari, where he appears in the
chamber wherein the birth of the
great queen is supposed to be
taking place. In this chamber Bes-

Meskhent, the goddess of birth, presides, and we see the goddesses
who act as midwives to the queen of Thothmes L, and those who
are nurses, and the gods of the four quarters of the earth, etc,
waiting to minister to Hatshepset and to her Ka, or double, which
was, of course, born when she was. By the side of the couch stand
Bes and Ta-ukt, the former with his well-known attributes, and
the latter represented in the form of a hippopotamus standing on
her hind legs, and leaning with her fore legs upon the emblem of
magical protection, ^ . What Bes and Ta-urt were to do for the
princess is not apparent, but as we find one or both of these deities

1 Lanzone, Dizionario, p. 310.

286 BES

represented in the lying-in rooms of Egyptian queens, it is clear
that their presence was considered to be of great importance both
to mother and child. In the Heliopolitan and Theban Recensions
of the Book of the Dead the name of Bes does not occur, but in one
of the vignettes to the cxlvth Chapter (§ xxi.) of the Saite
Recension this god is seen guarding one of the pylons of the house
of Osiris in the Underworld. At some period under the New
Empire the original attributes of Bes were modified, and he
assumed the character of a solar god and became identified with
Horus the Child, or Harpocrates ; little by little he was merged in
other forms of the Sun-god, until at length he absorbed the
characteristics of Horus, Ra, and Temu. As Horus, or Harpocrates,
he wore the lock of hair, which is symbolic of youth, on the right
side of his head, and as Ra-Temu he was given the withered cheeks
and attributes of an old man. On the Metternich Stele we see the
head of the " Old Man who renews his youth, and the Aged One
" who maketh himself once again a boy," placed above that of
Horus, the god of renewed life and of the rising sun, to show that
the two heads represent, after all, only phases of one and the same
god.

After the XXVIth Dynasty and during the Ptolemaic period
we find from certain bronze figures, numerous examples of which
are found in the various Museums of Europe, that Bes was merged
wholly in Horus, and that the Egyptians bestowed upon him the
body and wings of a hawk united to the body of a vigorous young
man, who, however, had the head of a very aged man surmounted
by the group of heads with which we are familiar from the Cippi of
Horus. On the Metternich Stele (see above, p. 273) we see him
wearing the plumes of Shu and of the other gods of light and air,
and the horns of Amen or of the Ram of Mendes, and above these
are eight knives and the emblem of million of years, and he holds
in his hands all the emblems of sovereignty and dominion which
Osiris holds, besides serpents, which he crushes in his grasp. He
stands upon an oval wherein are grouped specimens of all the
Typhonic beasts, and we may gather from his attitude that he is
lord of them all. In the vignette to the xxviiith Chapter of the
Book of the Dead a monster, who somewhat resembles Bes, is

The God BES.

BES 287

seen standing before the deceased, though apparently not in a
threatening attitude ; he holds a knife close to his breast in his
right hand, and he clasps the root of his tail with his left. There
is no indication in the text to show who this monster is, but it
seems very probable that it is Bes. In the vignette under con-
sideration the creature has a huge head with long and shaggy
hair, but, although his body is large and his limbs massive, he is
not represented as a dwarf; he has, apparently, come with his
knife to cut out the heart of the deceased, and to carry it away
from him. The papyrus in which it is found, viz., that of Nefer-
uben-f, which is preserved in Paris, probably dates from the
XVIIIth Dynasty, and if the monster be really Bes, or some such
form of him as Hit, | M ofl, it is important to note that he had
found a place in the Theban Recension of the Booh of the Dead at
that early period of its history.

It is difficult to understand the change of view on the part of

the Egyptians which turned the god of mirth, and laughter, and

pleasure into an avenging deity, but it may be explained by

assuming that he only exhibited his terror and ferocity to the

wicked, while to the good in the Underworld he was a true friend

and merry companion. In the texts, especially those of the late

period, Bes is sometimes mentioned in connexion with Neter Ta,

or the " Divine Land," or " Land of the God," i.e., Arabia, and as

this name is also used in connexion with Punt, and is applied to

the adjacent lands, attempts have been made to prove that the

god is of Arabian origin. This is, however, extremely improbable,

for his characteristics are much more those of an African than

Asiatic deity. The figure of Bes suggests that his home was a

place where the dwarf and pygmy were held in esteem, whilst his

head-dress resembles those head-dresses which were, and still are,

worn by the tribes of Equatorial Africa, and this would lead us to

place his home in that portion of it which lies a few degrees to the

north of the Equator. The knowledge of the god, and perhaps

figures of him, were brought from this region, which the Egyptians

called the " Land of the Spirits," to Egypt in the early dynastic

period, when kings of Egypt loved to keep a pygmy at their

courts. The earthly kinsmen of the god who lived to the soutli

288 MERUL

of Egypt were, no doubt, well known even to the predynastic
Egyptians, and as the dynastic Egyptians were at all times familiar
with the figure of Bes those of the late period may be forgiven for
connecting him with the "Land of the God," or Punt, whence,
according to tradition, came the early people who invaded the Nile
Valley from the east, or south-east, and settled in Egypt at no
great distance from the modern city of Kena. Bes wears an
animal's tail, which is a striking characteristic of the early men of
Punt, but so does every Egyptian god, and every god, when once
he had been included among the gods of Egypt, whether originally
Libyan, or Syrian, or Nubian, was endowed with an animal's tail
and a plaited beard, which are the traditional attributes of the
people of Punt. In his original conception Bes is certainly
African, and his cult in Egypt is coeval with dynastic civilization ;
the name of the god continued in use long after he himself was
forgotten, and some famous Copts bore it, among them being
Besa, the disciple of the great monk Shenuti, cyertoY+.

A Nubian god of interest and of some local importance is

Merul or Meril, *<^l v\ _2^, or ?\ <=> M _£=&, who was the

son of Horus and Isis ; he was the third member of the tfiad of

the city of Termes, or Telmes, ©, a city the site of

which is marked by the modern village of Kalabsheh in Nubia,
situated about thirty-five miles to the north of Syene. At Dabod
also he was the third member of the local triad, which consisted of
Seb, Nut, and Merul. In the figures of the god reproduced by
Lanzone 1 he is depicted in the form of a man, with or without a
beard, and he wears the White Crown with plumes, or the triple
crown with horns and uraei, or a crown composed of a pair of
horns, with two plumes and a solar disk between them, and uraei.
His titles are : — " Great god, governor (or dweller in) the White
Mountain," i|^Q^£]i^; "son of Horus, great god, lord of
Telmes," "^\ ' ^\ ' 1 t ^37 ^== ; " Great Sekhem, governor of

the two lands of the West," ^l^^fl^fe^^;" Beautiful

1 Dizlonario, pll. 122, 123.

FOREIGX GODS 289

bov who proceedeth from the son of Isis," 8 ^§*> fa f j;^^ / Q J c

A /WWW J (i ^ JJ O '

and "holy child of the son of Osiris," a4^- jp) ^ /wwa ^ ^H^. A
text quoted by Brugsch l speaks of Merul as coming from Ta-neter,

i "s I o©' i,e*' the on botl1 sides of tne southern end of the

Red Sea, and the coast of Africa which is further to the south.
Thus it seems that Merul is not of Egyptian origin, and it is
probable that the worship of the god is very ancient. The
variant forms of his name are: — 1=*" K t=i. or "t=x <===> ®^ c

^ _£s& (|(| 5o^, and ^ <=> ^ ', i.e., Menruil, Menlil, and Mer-
uter ; from the first two of these was formed the classical name of
the god — Mandulis. The centres of the worship of the god were
at Telmes and Philae ; at the former place the temple of Merul
was rebuilt by Augustus on the site of an earlier building, but the
ruins of the little shrine of the god at Philae, which stood behind
the colonnade of the Temple of Ari-hes-nefer, suggests that the
building was the work of one of the early Ptolemies, perhaps of
Philadelphus.

In connexion with the question of the cult of foreign gods in
Egypt, and of the gods of Egypt in foreign lands, reference may
here be made to a theory which has recently been put forward2 to
the effect that several of the gods of Egypt were worshipped as
idols by the Arabs of the pre-Islamic times. According to this
the Egyptian god Tern, ^ ^ ^j , = the Arabic idol Tim, r*
Tehuti (Thoth), ^%, = Ta'ut, -^u= ; Iusaas, J\ "

Ya'uth, 4>j*£ ; Reret, <_> % , = Lat, win ; Uatchit,

'Azza, ^\ ; Menat, l\ , = Men at, SU* ; Meteni, f\ ^^ Q fl
Medan, 0WM ; Hap-re, | § ^ ^ ^, = Habal, J*; Bes, J (1 *\
Buss, y-j ; Bennu, J Q ^ ^g& , = Bctwanat, &^ 5 Bar, J *a
Ba'al, J» ; and so on. The theory is of interest, but bevond a

1 See Brugsch, Geographic, p. 954.

2 See Ahmed-Bey Kamal, Les Uoles Arabes et les Divinites Egyptiennez
(Recueil, xxiv., p. 11 ft\).

II — U

290 FOREIGN GODS

certain similarity between the Egyptian and Arabic names little
proof has been brought forward in support of it. It is, of course,
quite possible that the knowledge of several of the gods and
goddesses of Egypt should have found its way into Arabia in early
times ; indeed this is only what is to be expected. We know that
already in the Illrd Dynasty the turquoise mines of Sinai were
worked for the benefit of the kings of Egypt, and that the goddess
Hathor was especially worshipped in the Peninsula of Sinai long
before the close of the Vlth Dynasty. From Sinai the knowledge
of Hathor, and Sept, and of other Egyptian gods worshipped at
Sarbiit al-Khadem and other mining centres would spread to the
north and south, and it is tolerably certain that it would reach
every place where the caravans carried torquoises for barter.
Under the Middle and New Empires this knowledge would become
very widespread, and might have reached the tribes in the extreme
south of the Arabian Peninsula. On the other hand, we have no
proof that the pre-Islamic Arabs adopted Egyptian gods, or that
they even attempted to understand their attributes and cult.
Before the theory already referred to can be accepted it must be
shown that the Egyptian and Arabian gods whose names are
quoted above are really identical, and that it has more to rest
upon than similarities of names. The pre-Islamic gods were pro-
bably indigenous, and the pre-Islamic tribes being Semitic, their
gods would be, naturally, of a character quite different from that
of the gods of Egypt, and the attributes of the Semitic gods would
be entirely different from those of the Egyptian gods. Whatsoever
borrowing of gods took place under the early dynasties was from
Egypt by Arabia and not from Arabia by Egypt, and this is true
for all periods of Egyptian history, with the exception of the late
Ptolemaic period, when a few local and unimportant Arabian gods
appear to have been adopted at certain places in Egypt. The
pre-Islamic Arabs were worshippers of stocks and stones, and it is
exceedingly doubtful if they were sufficiently developed, either
mentally or spiritually, before the period of the XXVIth Dynasty
to understand the gods of Egypt and their attributes, or to adopt
their cult to their spiritual needs which, after all, can only have
been those of nomadic desert tribes.

( 291 )

CHAPTER XIX

MISCELLANEOUS GODS

L-

3.
4.

7.
8.
9.

10.

11.

12.

13.

14.

15.

-The Gods of the Twenty-eight finger-breadths of the

Royal Cubit

Ra, O .

Shu, p.

KHENT, £3.

Seb, <^.
Xut, O^.
Asar, j] .

Ast, r .
Set, 3-J.
Xebt-het, Tj .

Heru, v\, .

Mest, — h— .

Hap.

tuamatef, ^

Qebhsennu-f

Tehuti

a d

16. Sep, ^L.

17. Heq, j^.

18. Armaua, =f|^.

-C2>- <^>

19. Maa-en-tef.

20. Ar-ren-f-tchesef,

21. Hak (?) _£>.

22. Septu, (\\§^-

23. Seb, *.

24. An-Her, ^ F=q.

25. Her-aua, v\ \~^\-

26. Sheps, ^sL

27. Amsu (or Min), ^,

28. Uu, ^^.

292 MISCELLANEOUS GODS

II. — The Gods and Goddesses of the Days of the Month.

1. . 1st hour of the 1st day of the Moon : Shu, (J £ ^ .

2. Ilnd „

3. IUrd „

4. IVth „

5. Vth „

6. Vlth

7. Vllth „

8. VHIth

n n

9. IXth

10. Xth

11. Xlth

12. Xllth

11 11

Ilnd
Illrd

IVth

Vth

Vlth

Vllth

VHIth

IXth

Xth

Xlth
Xllth

Heru-sa-Ast, v^

AST, j|°.

Sekhet, fy • .

I ^ VJ

Uatchit, |(j(j ^.

Menhit

Ur-heket,

Aa[x], ~

M V

Hetet, ^
Ba-neb

X _£^

=> To'

Tettu,

1 . 1st hour of the night of the XHIth day of the Moon : Shu, p ^ .

„ „ [Tefnut,

2. Ilnd

3. Illrd

4. IVth

5. Vth

6. Vlth

XlVth

XVth

XVIth

XVIIth

XVIIIth

°ol

Seb (Qeb),

Nut, °

Anpet, (j ^
Khent, ^

III. — The Gods and Goddesses of the Months of the Year.

Month

1. eouoYT

Deity
TiM ° . Goddess Tekhi1

\\ .

1 Yar., ^ ^L?5 Tekh-heb.

MISCELLANEOUS GODS

293

Month

2. n*om =

3. <\eujp =

4. xot*K —

5. tujKi =

6. ute^'P =

7. cpAJutertuje =

8. c|>ApuioYei =

9. n^xcjurf =

10. n<\uum =

11. ennn =

12. jmecuupH =

Deity

©'

God Ptah-aneb-res-f1

Goddess Het-hert

Goddess Sekhet2

o O'

^ 0'

o ©

God Amsu, or Min3
God Rekeh-ur4
God Rekeh-netches

Goddess Rennutet

God Khensu
God Khenthi5
Goddess Aptg

God Heru-khuti7

• 1^

/VWW\ I _21

dlh ] 111-

IV. — The Birthdays of the Gods and Goddesses of the Five

Epagomenal Days.

1. Day I.

2. Day II.

v£? ® , The Birthday of Osiris.
Oil, The Birthday of Horus.

Milium, r\ i— i -_

1 Variants, /ww^ Menkhet and v^/ ( ^ , Heb-apt.

2 Var., M <©> LJ , Ka-her-ka-heb.

3 Var.,

j:f.

Shef-beti.

1 Var.,

O rJT > Makhiar.

<£?

(](]], Heru.

KHENT-KHATITH and ^£7

5 Variants,

Heb-Antet.

6 Variants, (1 U l) e»? Apt-hent and <j£? (j X I, Heb-api-hkxi-s.

7 Variants, v^y- ^2^7, Apt-Renpit and ^ZS^ ^ , Heb-tep.

<£X ^ ^

r^/^1

294

MISCELLANEOUS GODS

Day III.

Gin,

The Birthday of Set.

Day IV.

0im,

The Birthday of Isis.

Day V.

Olliil,

The Birthday of Nephthys

V. — The Gods and

1. First Hour .

2. Second Hour

3. Third Hour .

4. Fourth Hour

5. Fifth Hour .

6. Sixth Hour .

7. Seventh Hour

8. Eighth Hour

9. Ninth Hour .

10. Tenth Hour .

11. Eleventh Hour

12. Twelfth Hour

Goddesses of the Hours of the Day.
Amseth . . HYP 11'

Hap .

TUA-MAT-F .

Qebh-sennu-f

Heq

Armai .

Maa-tef-f .

Ar-ren-f-tchesef

Hentch-hentch

Qet

Ari-nef Nebat.1

Matchet

D •

1\) AA/WV*

IA www

O AAAAAA O AAAAAA r— 1

/VWVVA 7T

VI. — The Gods and Goddesses of the Hours of the Night.

The deities of the hours of the night are the same as those of
the hours of the day, and their names follow each other in the
order in which they occur as gods of the hours of the day.

1 Var., An-erta-nef-nebat,

AAAAAA TT

MISCELLANEOUS GODS

295

VII. — The Gods and G-oddesses who watch before and

BEHIND OSIRIS-SERAPIS DURING THE TWELVE HOURS

of the Day and of the Night.

By Day

Before Osiris

Behind Osiris

By Nighl

i Before Osiris

Behind Osiris

Hour 1.

Matchet

Amseth

Hour 1.

Thoth and Anep

Amseth

Hap

Anep and Ap-ual

Hap

Tuamutef

Heru and Thoth Tuamutef

Tuamutef

Qebhsennu-f

Heru and Ast

Qebhsennu-f

Qebhsennu-j

'Heq

xlstandNebt-hel

Heq

Armaiu

Shu and Seb

Armaiu

Arnifiiu

Maa-tef-f

Thoth and Anep

Maa-tef-f

Ari-ren-f-
tchesef

Heru and those
in his train

Ar-ren-f
tchesef

Ari-ren-f-
tchesef

Hentch-
hentch

10.

Hentch-
hentch

Qet

10.

Heru and those
in his train

Qet

11.

Qet

An-erta-nef-
nebat

11.

Neteru ent ha-
abt

An-erta-
nef-nebat

12.

An-erta-nef-

12.

Heru and Seb

Matchet

nebat

VIII. — The Gods of the Four Winds.
1. The North Wind was called Qebui, a J X^2, or

A ^^ I

North Wind.

296 MISCELLANEOUS GODS

2. The South Wind was called Shehbui, "^ J XN 2^3

m^\-

/YVT\

jE H^ A

South Wind.

West Wind.

3. The Bast Wind was called Henehisesui, ^ ® [Ifl

42^or

4. The West Wind was called Hutchaiui, 8 ® J [](j ^y2

\\'

East Wind.

IX. — The Gods of the Senses.

1. Saa, n*^^\ d^a^j), the god of the sense of Touch or
Feeling and of knowledge and understanding, is depicted in the

MISCELLANEOUS GODS

297

ordinary form of a man-god, and he has upon his head the sign
^m, which is the symbol of his name. One of the earliest
mentions of this god occurs in the text of Unas (line 439), where it
is said that the dead king has " taken possession of Hu and hath
gained the mastery over Saa," s^p ' 8 ^\ Jk. [HJ ® f\
P (] *mm j^ j^. . In the Theban Recension of the Book of the Dead,
Saa, or Saa, appears in the Judgment Scene among the gods who
watch the weighing of the heart of the deceased in the Great
Balance, and he is mentioned in the xviith Chapter as one of the
gods who came into being from the drops of blood which fell from
Ra when he mutilated himself. From the same Chapter we learn
that it was he who made the pun on the name of Ra, the Cat,

God of God of the
Touch. Intelligence.

God of God of
Seeing. Hearing.

The gods of the Senses.

which he declared to be " Mail,"

because it was " like

(man, U tj y> - ) that which he made. Saa with Thoth, and Sheta,
and Tem formed the " souls of Khemennu " (Hermopolis),1 and Saa
had a place in the Boat of Ra (cxxxvi.B 12), with Hu and other
gods. In Chapter clxix. (line 19), Saa is declared to protect the

members of the deceased by his magical powers, (1 v\ ^m Jj v\
• Q ^^j although what he was exactly supposed to do

for him is unknown ; in this passage he is mentioned in connexion
with the goddess Sesheta, the " lady of writing," and one of the
female counterparts of Thoth. In Chapter clxxiv. (line 2), Saa is said
to have been begotten by Seb, and to have been brought forth by

1 See Chapter cxvii.

298 MISCELLANEOUS GODS

the company of the gods, and this statement supplies us with the
reason why he is grouped among the gods of the cycle of Osiris.
The texts make it clear that Saa was the personification of the
intelligence, whether of a god or of a human being, and the
deceased coveted the mastery over this god because he could give
him the power to perceive, and to feel, and to understand. At the
end of the clxxivth Chapter (lines 16, 17), a " Great Intelligence,"

Saau-ur, and an " Intelligence of the

Ptf

Amenti of Ra," 1 1 (1 ^\ s^m ft *" ""ffl , Saa- Amenti-Ra, are
mentioned.

2. Hu, 8 "v\ = j\, or = J), the god of the sense of

Taste is depicted in the ordinary form of a man-god, and he also
has upon his head the sign *=, which is the symbol of his name.
He is mentioned in the text of Unas with Saa, and he appears
with him in the Judgment Scene, and he was present together
with Amen, Thoth, Nekhebet, Uatchet, and Saa, when Isis brought
forth her son Horus in the papyrus swamps of the Delta. Like
Saa, the god Hu came into existence from a drop of blood which
fell from Ra when he mutilated himself. Hu was, however, not
only the personification of the sense of taste in god and man, but
also became the personification of the divine food upon which the
gods and the beatified saints lived in heaven. Thus in the
lxxxth Chapter of the Booh of the Bead the deceased says, " I
" have taken possession of Hu in my city, for I found him therein,"
and in Chapter clxix. (line 22) it is said to the deceased, " Hu is
in thy mouth." In some passages it is difficult to decide whether
the hu mentioned in the texts refers to the god of the sense of
Taste, or to the divine food hu.

3. Maa, "~~J 3, the god of the sense of Sight, is depicted in
the ordinary form of a man-god, who has upon his head an eye,
<s>-, which is both the emblem of his chief attribute and the
symbol of his name.

4. Setem, ^ T , the god of the sense of Hearing, is depicted
in the ordinary form of a man-god, who has upon his head an ear,
^ , which is both the emblem of his chief attribute and the symbol

MISCELLANEOUS GODS 299

of his name. The gods of the Four Senses appear together in a
relief which was made for Ptolemy IV. at Edfu. In this we have
the Sun's disk on the horizon placed in a boat wherein are the
gods Heru-merti, Ap-uat, Shu, Hathor, Thoth, Neith, and Heru-
khent-khathet ; the king stands in front of the boat and is offering

Maat, \ft, to the god. Behind him are the gods of the senses of

Taste and Touch, and behind the boat stand the gods of the senses
of Sight and Hearing. An interestino- variant form of the god
Setem is reproduced by Signor Lanzone, from which we see that
he sometimes had the head of a bull with the body of a man ; the
text which accompanies the figure describes the god as " the
dweller in Pa-Shu" (i.e., Dendera), and calls him the "bull, lord
of strength." *

X. — The Soul-God.

The mvthoWical and religious texts contain indications that
the Egyptians believed in what may be described as a " "World-
Soul," which they called Ba, Jsk J|; its symbol was a bearded

man-headed hawk, and it was identified with more than one god,
for there was a Soul of Ra, a Soul of Shu,2 a Soul of Seb, a Soul of
Tefnut, a Soul of Osiris, and " the Soul of the Great Body which
is in Sa'is, [i.e.,] Neith." In the Booh of the Dead (xvii. 109 ff.)
we find that the Soul of Ra and the Soul of Osiris together
form the double divine soul which inhabited the Tchafi,

(fe? *vT~ "^^W w w\ ' wno dwelt m Tettu- The existence of a
World-Soul presupposed the existence of a World-Body, which
is of course the material universe ; and the type of this was,
according to the priests of Heliopolis, the body of Osiris, and
according to the priests of Sa'is, the goddess Xeith ; in other cities
the priests, no doubt, identified the World-Body with their local
gods. Men and gods were supposed to contain the same component
parts. Man possessed:— 1. A physical body (^1^, hhat). 2. A

1 Dizionario, pi. 384, No. 2. 3 Brugscli, Diet. G<:o<j., p. 77G.

300 MISCELLANEOUS GODS

soul ffefc, or J\ , ba). 3. A heart (® , db). 4. A double (U,
ha). 5. An intelligence f^^, Ichu). 6. Power (y , sekhem).
7. A shadow (|, hhaibit). 8. A spiritual body Ml a 8 Q, sdh).

9. A name ( , ren) ; and the gods possessed divine counter-

parts of all these. Thus Khepera was " strong in his heart " l
when he began to create the world, and according to one version
of the Egyptian legend of Creation this god was united to his
shadow. A god had only one heart and one shadow, etc., but he
might possess several souls and " doubles," and we know that the
souls of Ka were seven in number, and his doubles fourteen.
The names of these last were: — 1. Heq, v^; "intelligence."

2. Nekht, U=4, "strength." 3. Khu, m, "splendour." 4. Usr,
" , "power." 5. Uatch, J, "vigour." 6. Tchefa, <|v, "abund-
ance." 7. Sheps, ijJ, "wealth." 8. Senem, ^, "interment."

9. Sept, ^, "provision." 10. Tet, jj, "stability." 11. Maa,-<e>-,

"sight." 12. Setem, 4), "hearing." 13. Sa, <mm, "intelligence."

14. Hu, *=, "taste." Similarly the texts show that the

Egyptians believed in the existence of a divine Khu, and of a
divine Sekhem, etc.

XL Goddesses and Gods of the Twelve Hours of the

Night.

Goddesses.

Hour I. ^p£frS^* .
^ Villi * o

II. ■*■

„ III.

A~°

O o o

IV.

30 <=> O

* .

Nebt-thehent.

Sakset.
Seher-tut.

Aa-sheft.

MISCELLANEOUS GODS

Goddesses.

301

K*-

Hour V. ^7
VI. w [

VII. V&QA.ZA

IX. ^! — eP>*.

<=> w

X.
XL 4.

XII D

^ o

wwa 11

^ Q

Neb-ankhet.

tcheser-shetat.

Her-tep-aha-her-neb-s.

Mert.

Neb-senti.

mut- neb-set.

Khesef-khemt.

Par-neferu-en-xeb-set.

Gods.

Hour

I. $<=>(), >

11 f J^

] w

III.

IV.

VI.

VII.
VIII.

IX. ->^*
— a 1 ~

* .

(D*^

D
1 s 1

! *

XL ^ZZZ*

Khepera.

Ab-em-tu-f.

Neb-xeteru.

An-mut-f.

Bapi-f.

Heru-sbati.

Seker.

Hertt-her-kiiet.

Maa-hra.

Pesh-hetep-f.

Ka-taui.

Ka-khu.

302

MISCELLANEOUS GODS

XII. — The Goddesses and Gods of the Twelve Hours

of the Day.

Hour.

L81

II.
III.

Goddesses.

. . NuNUT.

<=> Q

Semt.
Mak-nebt-s.

Gods.

. Shu.

. . Hu.

el . Sau.

IV. ^ . . Seshetat.

V. ^ — ■— J . Xesbet.

TTT M X7 ^ t -

VL I © o • ■ ' A?ABIT-

vii. ^_^ (](] ©inn • Nekiu-

VIII. M ~ . • Kheperu.

y^.ASBKT.

. . . Tehuti.

(2 O

l«1

IX. W 1=3=3

. Tcheser-shetat

■i

<Tt) i Heru-em-au-ab.

o u •

. . Khensu.

. . AST.

x. t;h;-sa™t- ^V\

xi. p§

XII.

D\^

Senb-eheperu.

Hap-tcheserts.

■=*.

o *

Heq-ur.
Maa-ennu-am-

UAA.
AA-AM-KHEKH.

XIII. — The Planets and their Gods.1

1. Jupiter, the "star of the South," ^c JLv, was called
under the XlXth and XXth Dynasties Heru-ap-sheta-taui,
= , and in the Graeco-Roman period Heru-ap-sheta,

D ^^ *, or Heru-pe-sheta, ^ 3 Q l~^~' *. This planet

was without a god.

2. Saturn, the " star of the West which traverseth heaven,"

is ° ^, was called " Heru-ka-pet," *

1 See Brugsch, Thesaurus, p. 65 ff. ; Aegyptologie, p. 336.

i.e.

MISCELLANEOUS GODS

$03

" Horus, Bull of heaven," under the XlXth and XXth Dynasties,
and in the Graeco-Roman period Heru-p-ka and Heru-ka,

^ D ^[ , and ^ ^j x . The god of this planet was Horus.

3. Mars, the "star of the East of heaven," x * ~| D °, which
is described as the "[star] which journeyeth backwards in travelling,"
1 1 \ ^j U&L J^ ^Z~^Z~ -^> was called " Heru-khuti," ^\s, under
the XlXth and XXth Dynasties, and in the Graeco-Roman period
" Heru-tesher," ^ ' * <^, i.e., "the Red Horus." The god of I
this planet was Ra, G.

Ven lis.

Mercury

Mars.

Saturn.

Jupiter.

4. Mercury was called Sebku, [1 J] ZS % x, under the XlXth I

and XXth Dynasties, and Sebek, P J S, or Sebek, P j ^T^,1 in the

Graeco-Roman period. The god of this planet was Set, H q x •

I i 1 j

5. Venus was called the " star of the ship of the Bennu-
Asar, j I Jx | ^ ^ni J 0 JjjJ)' under the XlXth and

XXth Dynasties, and " Pi-neter-Tuau," i.e., the "god of the
morning," in the Graeco-Roman period. The god of this planet
was Osiris. As an evening star Venus was called Sbat uatitha,

X <^

1 ^[^^H^*-

304

MISCELLANEOUS GODS

XIV. — The Dekans and their Gods.1

The Dekans.

1. Tepa-Kenmut . .

Ptolemaic Variants.2

f~ K— 1 5^ 3

1. Tepa-Kenmut.

2. Kenmut

2. Kemnut.

3. Kher-khept-Kenmut ^ f^

3. Kher-khept-Kenmut.

4. Ha-tchat . . . f__g)

141 AA/WV\ S^ ,

4. Ha-tchat.

-=S A*

5. Pehui-tchat

5. Pehui-tchat.

6. Themat-hert . .

w & ~k

_££

w &

6. Themat-hert.

a <o

_J> *•

1 See Lepsins, Chronologie, p. 69 ; Brugsch, Thesaurus, p. 137 ff. ; Aegtjpt-
ologie, p. 340.

2 The Greek transcriptions are as follows : —

3 CIT 4 XNOYMIC 5 XAPXNOYMIC
6 HTHT 7 <J>OYTHT 8 TOJM

The Dekans.
7. Themat-khert .

MISCELLANEOUS GODS

<=> <=>

* n#

7. Themat-khert.

305

Ptolemaic Variants.

8. Ustha.

8. USTHA H^]1*

9. Beeatha . . . . /nf) *.

□ 02

9. Bekatha.

10. Tepa-khentet .

11. Khentet-hert .

[fflu*

10. Tepa-Khentet.

® l

(!*•*

ttlh

rilh *■

11. Khentet-hert.

12. Khentet-khert . r]Tk

13. Themes-en-khentet s==

tf -55- *

12. Khentet-khert.

ffl

ill*

* tf

13. Themes-en-khentet.

14. Sapt-khennu . . ^ '-'

^ 0 ■>

OY€CT€— BIKOJTI

1 TnHXONTI

A<t>OCO
XONTAP€

8 CnTXN€

3 COYXWC
G XONTAXP€

n — x

306

MISCELLANEOUS GODS

The Dekans.

Ptolemaic Variants.

15. Her-ab-uaa . . . * <0> s^*

O s^^c.

15. Her-ab-uaa.

16. Shesmu . .

17. Kenmu . .

18. Semtet .

19. Tepa-semt

21. Sasa-Sert.

16. Shesmu.

TXWkM

m — /wv^m 2

/WW\A >1( ,
/WVWA

* . tfr

19. Tepa-semt.

20. Sert

21. S AS A- SERT . . .

&<t

20. Sert.

*■

22. Kher-khept-sert.

22. Kher-khept-sert . A» l^*!

Ci *

1 PHOYOJ 2 C€CM€, CIC€CM€ 3 KONIM€ * CMAT
s c CPC0 r CICPOJ 8

MISCELLANEOUS GODS

307

The Dekans.

23. Khukhu

Ptolemaic Variants.

•I**

23. Khukhu.

2-i. Baba.

24. Baba . . .

25. Khent-heru .

|V*'

25. Khent-heru.

26. Her-ab-khentu . .

27. Khent-kheru . .

26. Her-ab-khentu.

Stl*]-'

* •

* *

27. Khent-kheru.

28. Qet.

28. Qet . . .

29. Sasaqet . .

\o*

li<^»*

29. Sasaqet.

30. Art.

30. Art

»'*■

1 TnHXY 2 XY 3 TnHBlOY 4 BIOY, TniBlOY
5 XONTAP6 6 XONTAXP6 7 CIK€T 8 XGJOY

308

31. Khau

MISCELLANEOUS GODS

The Dekans. Ptolemaic Variants.

i;-

31. Khau.

32. Remen-heru-an-Sah.

32. Remen-heru-an-Sah ""* * % h %%

AAA/W <^> Jl ill IS X C 0

33. Mestcher-Sah . . | ^ ffs ^ l^x

/^--& . 2

X-

33. Mestcher-Sah. 3-4. Remeu-kher-Sah

34. Remen-eher-Sah . "^ J^ Jj. x

35. A-Sah

fl o X'

flUx

35. A-Sah.

36. Sah |^x

37. Septet . . . . A ^ .5

36. Sah.

* a

37. Septet.

1 €P(0, APOY 2 P€M€NAAP€ 3 0OCOAK

4 OYAP€ 5 CGOGIC

MISCELLANEOUS GODS 309

The Gods of the Dekans.

1. See, 1k J J **, or Hapi-Asmat, %,%v (j fl ^ °°°o , or

Hapi-Mestha.

2. Ba, 5^£, or Isis.

3. Khentet-khast, ' (1 ^ , or Isis, or the Children of Horus.

4. Ast (Isis), r °, or Tuamutef, or the Children of Horus.

5. Nebt-tep-ahet, ® 5r53> or ^ne Children of Horus.

6. Mestha-Hapi, "="|(1 §(1(1, or Tuamutef.

7. Qebh-sennuf, KB' ' ', or Tuamutef.

8. Tuamutef, * \\ ° •

9. Tuamutef, Qebhsennuf, or Hapi.

10. Tuamutef, Hapi.

11. Heru, ^ ***.

12. Set, [1~***.

13. Heru, ^ *** .

14. Ast Nebt-het, n^ |T .

15. Set, [i , or Ur,

' I era'

16. Heru, v\ , or Ur

17. Mestha, Hapi, Tuamutef, Qebhsennuf, ~ J(|

-^ ^ rs; n i i i ***

18. Heru, ^*.

19. Hapi, ^^ (| D (](] ^ ***) .

20. Ast, jj-

21. Tuamutef, Qebhsennuf.

22. Qebhsennuf.

310

MISCELLANEOUS GODS

23.
24.
25.

26.

27.
28.

29.

tljamutef, qebhsennuf.
Mestha, Hapi.

Heru, vj

Heru, V\

Heru,

I oooo
I

***** x
****

30. Mestha, Hapi, Qebhsennuf, Tuamutef, Qebhsennuf, Hapi.

31. Hapi.

32. Mestha.

33. Tuamutef, Qebhsennuf.

Maat-Heru, Heru,

34.

35. Maat-Heru, Heru

36. Maat-Heru

37. Maat-Heru Ast,

XV. — The Star-gods behind Sothis and Orion.

1§><I|§=x, or Shetu, c:s^,w.

1. Shethu,

□a

AMAM

2. Nesru, — "— _£=£

**■

3. Shepet, ^Dx.

4. Apsetch,

□

5. Sebshes, H J x •

6. Uash-neter, c 1 £) ,

1 Variant for Nos. 29 and 30,
No. 29,

j| o — W fft fr variant of

aaaaaa ******; variant of No. 30, Hapi, Qebhsennuf.

^ I AAAAAA 7C7C A"7C

M a

~ a

P «

is 9

^ a 2

■_•

if.

—

=4-1

—

:•)

—

T-.

—

^1.

l-H

,3 75

312 MISCELLANEOUS GODS

XVI. — The Star-gods of the Southern and Northern Heavens.

(Seep. 313.)

1. The hippopotamus Hesamut, 8 r1^ juNj or Reret, ^^j
up the back of which climbs a crocodile without name ; Dr. Brugsch
identifies this representation with Draco. In a list of the hours
the various parts of the body and members of the hippopotamus

goddess are mentioned, e.g., 1. _f _f ***** <=>. 2. ^ il £.

2. The bull Meskheti, ffj ® ^J this was the Egyptian

equivalent of our Great Bear.

3. Horus the Warrior An, , who holds in his hand a

AAAAAA

weapon with which he is attacking the Great Bear.

4. A man standing upright and wearing a disk on his head ;
without name.

5. A man standing upright; he holds a sjDear which he is
driving into a crocodile. This figure is without name.

6. A hawk ; without name.

7. The goddess Serqet, I , in the form of a woman.

. |\ n r—l O- .« /WW\A n MVWS\

8. The lion Am (?), Q-y--2», or ^ , oXN -fl- n ' with
eighteen stars.

9. The crocodile Serisa, R <~:> ^ <=ss^ .

XVII. — From the famous circular representation of the
heavens, commonly known as the " Zodiac of Dendera," which was
formerly in the second room of the Temple Roof at Dendera, but
which is now preserved in the Bibliotheque Nationale at Paris,
we learn that the Egyptians had a knowledge of the Twelve Signs
of the Zodiac. It is wrong, however, to conclude from this, as
some have done, that the Egyptians were the inventors of the
Zodiac, for they borrowed their knowledge of the Signs of the
Zodiac, together with much else, from the Greeks, who had
derived a great deal of their astronomical lore from the Baby-
lonians ; this is certainly so in the matter of the Zodiac. It is at

MISCELLANEOUS GODS

313

314 THE ZODIAC

present a subject for conjecture at what period the Babylonians
first divided the heavens into sections by means of the constella-
tions of the Zodiac, but we are fully justified in assuming that the
earliest forms of the Zodiac date from an exceedingly primitive
time. The early dwellers in Babylonia who observed the heavens
systematically wove stories about the constellations which they
beheld, and even went so far as to introduce them into their
national religious literature, for Babylonian astrology and theology
are very closely connected. Thus in the Creation Legend the
brood of monsters which were spawned by Tiamat and were
intended by her to help her in the fight which she was about to
wage against Marduk, the champion of the gods, possessed astro-
logical as well as mythological attributes, and some of them at
least are to be identified with Zodiacal constellations. This view
has been long held by Assyriologists, but additional proof of its
accuracy has recently been furnished by Mr. L. W. King in his
"Seven Tablets of Creation,"1 wherein he has published an
interesting Babylonian text of an astrological character, from which
it is clear that Tiamat, under the form of a constellation in the
neighbourhood of the Ecliptic, is associated with a number of
Zodiacal constellations in such a manner that they may be identified
with members of her mythical monster brood. The tablet in the
British Museum from which Mr. King has obtained this text is not
older than the Persian period ; but there is little doubt that the
beliefs embodied in it were formulated at a far earlier time. That
certain forms of the Creation Legends existed as early as B.C. 2300
there is satisfactory evidence to show, and the origins of the
systematized Zodiac as used by the later Babylonians and by the
Greeks are probably as old ; whether the Babylonians were them-
selves the inventors of such origins, or whether they are to be
attributed to the earlier, non-Semitic, Sumerian inhabitants of the
country cannot be said. It is, however, quite certain that the
Greeks borrowed the Zodiac from the Babylonians, and that they
introduced it into Egypt, probably during the Ptolemaic period.
The following are the forms of the Signs of the Zodiac as given at
Dendera.

1 Vol. I., page 204.

SIGNS OF THE ZODIAC

315

1. Aries.

4. Cancer.

6. Virgo.

7. Libra.

8. Scorpio.

9. Sagittarius.

10. Capricornns.

11. Aquarius;.

^VWVSA/WVW>

WWWWVW

12. Pisces.

316 SIGNS OF THE ZODIAC

a • j, p cb . h

^ -^ * i S «• « g 2 ?

r* Tto.'tJi'fp^^to.'K

C3 Wg'^^tfpq^G^NPP

§ £ O H

5o S P

&J0
c

FP f-i

•"S p '* rt

E= C" 111 ^ I1

ii x ^ ^ II u

' ! I i ! I i 1 1 I I !

^ \ 111 AT P \ 11

TTTTTTTTT

M i TT n U 11 11 11 11 11 11 11 11 11

ef •£ * il li 11 11 11 ii 11 11 11 11 11

O -- - £ g

-^ th ^ pq - x-

^i bJD p H w „ .

" "C ^ <g g ^ -

72 © » . H- p- 11 -2 111

O Jh < ^ — * 5 w "^L S A1A

n^s ^u £ „ 4< g > 2 1

si %

o 1 ° g I ^ g pf T B ° .f T

g i< K o ? ^ ^ ^

3 .S ^^X-^-"-^^^^^ ii

" pq 5 to. Si

^ o o^o^ J3?5

&fl SpS^C«§COPhP^ go

d ^

5 i-H c4 co -^ >o co i>I od as o *-^ <m 1

• V — ^— i—i s

MISCELLANEOUS GODS 317

XVIII. — In the Second Corridor of the Tomb of Seti I.
are the following names of gods, with figures:1 — 1. Temtemtch,

cS|\ c^ f\ 1. 2. KHENTI - QERER, rf[k & <=> . 3.

JS^ J$^ { ' 11111 o \\ <=>

Netch-baiu, ct-^ T ^ (^ i . 4. Nef-em-baiu, ^w^ Xp. |\
^^|. 5. Senki, ™(j(]o. 6- Ba-Ra, c^^'S.
7. Tem, £s'=. 8. Shu, oa($^. 9- Seb, "|^J. 10. 1st,
jo. ll. Heru, ^. 12. Remi, ^I^Jtjfff. 13. Aatiu,

- a 11(1 v\. 14. Entuti, y\ . 15. Ament, (1 """* rx/v°-

16. Aakebi, (1 l^^^ J M ^. 17. Khenti-Amenti, ,|Tk

w
. 18. Madti, \i ^ ~ 19. Tebati, <^ <t^ ~ 20. Shai,

]L 21. Amen-khat, (]™| ^ !. 22. Tuati, *° u.

11 1 AA/W^ U Q^ I 7 CTZ1

23. Tchemtch-hat, ^ j^ ^ | ^ j • 24* -~VpER (?) "TA>
3^. 25.Thenti, ™^\ 26. Khepi,. • (](). 27. Sekheper-

— > Pfl^kiS: ».^™, Ol- 29. Aax,

() □(](]. 30. Mau-aa, I^'^jI- 31. Metu-khut-f, J <*

^©^_. 32. Auai, i]^^()(]. 33. Senk-hra, ^© *,

|\ AA/VA\ £^ » o s ->. -\

34. Antheti, IL <S 35. Theta-enen, Li.. 36 Besi-

shemti, JP^™^. 37. Semaahut, fl^f^^. 38.
Kheperi, S M. 39. Ka-Ateni, <=> © h ° M0. 10. Sekhem-

V*3 1 1 H I 1 AAA/W\ I

42. Sehetch-khatu, (1 i 8 ^ ^ % ° . 43. Khepera, 6| <=> (1 .

TIT 0 ^ ^ AAftAAA ^prf

44. Nut, . 45. Tefnut, . 46. Nebt-het, <a,

47. Nu, ^\ 48. Huaaiti, | f] ^^ (]()"• 49. Nethert,

1 See Lefebure, ics Hypog^es Boyaux de Thebes, Paris, 1886, pt. i., pi. 15 it.

1. 2. 3. 4. 5. 6. 7. 8. 9.

10. 11. 12. 13. 14. 15. 16. 17. 18.

19. 20. 21. 22. 23. 24. 25. 26. 27.

\r^\

28. 29. 30. 31. 32. 33. 34. 35. 36. 37.

46. 45. 44. 43. 42. 41. 40. 39. 38.

55. 54. 53. 52. 51. 50. 49. 48. 47.

s 65. 64. 63. 62. 61. 60. 59. 58. 57. 56.

74. 73. 72. 71. 70. 69. 68. 67. 66.

320

MISCELLANEOUS GODS

50. Seraa, <=

A <=* w

52. Amen-ha,

fe=0). 55. Serqi,

51. Qererti,
53. Kheprer, S . 54. Aaai,
56. Sekhen-ba,

4* - AWM

fc^gj. 57. Reehi, ^|f)f[. 58. Shepi, ffiDlji). 59.

Seshetai, ™()(j. 60. Hai, ^ o M 3 . 61. Maa-uat, ^:

62. Hetchuti, \\^ • 63. Uben, ^J^X- 64

^ in

Then - aru,

V\A/vAA

66. Qa - ba, a
68. Amam-ta,

Mi-

65. Her-ba, ^ £^£ ^

67. Netchesti, ~~

7 /W

69. Ketuiti,

70. Urshiu,

rrr~i

. 71. Aana-tuati,

* w

AAAAM

. 72. Nehi,

|(][j. 73. Neb-baitt,

74. Neb-senku,

XIX. — The Names of the Days op the Month and their Gods.

Heb-enti-paut, or

1. ©O^E7

^ w

2. , ^^7-

3. /hng<37.

4. *

5-!TT^

T^^7-

Day of Thoth.

Day of Heru-netch-tef-f.
Day of Osiris.

^£7

^SP

8 ®Q '
' I ^SP'

9. ^5

Heb-abet.
Heb-mesper.

^P, Heb-per-setem. Day of Amset.
Heb-khet-her-khau. Day of Hapi.

Heb-en-sas. Day of Tuamutef.

Heb-teoa. Day of Qeblisennuf.

Heb-tep-[abet] Day of Maa-tef-f.

Heb-kep. Dayof Ari-tchet-f,

II — Y

322 MISCELLANEOUS GODS

10. PQq/^. Heb-saf. Day of Ari-ren-f-tcliesef,

CZDi ~T~

11. *Y I '^_J. Heb-satu. Day of Netchti-ur.^J5 J^

12. £^2'C=ffi^- Heb-Heru-en- Day of Netch-an (?), "^ j£l.

STy~~~>- '""ft* J f^\ /^ /VWVNA

13- Mq m'^2^7- Heb-maa-set. Day of Teken-en-Ra,^^ ^ .

14. -^^i ~^X ^~^7. Heb-sa. Day of Hen-en-ba, y I 0

15 fl ^c ^ Heb-ent-met-tua. Day of Armauai,

AAAAAA ^2^

16. jtj5^^E7. Heb-mesper-sen. Dayof Shet-f-met-f,6*^ I *

Day of Heru-her-uatch-f,

17. I[g]^3[7. Heb-sa. *x

18. l\ I (j ^7. Heb-aah. Day of Ahi,

19. ^ Jl i . Heb-setem-metu-f. Day of An-mut-f,

20. *Z£?. Heb-anep. Day of Ap-uat, \f a £^5.

21. A _^. Heb-aper Day of Anpu (Anubis).

22. _S> (\^ • Heb-peh-Sept. Day of Nai, g (](] ^

23. ^[1 JL,. Heb-tenat. Day of Na-ur, ° |j$jl X ^£7.

24. Z°T^7. Heb-qenh. Day of Na-tesher, '

25. ^ S ^7* Heb-setu. Day of Shem, ™

26. ^ ^E? . Heb-pert. Day of Ma-tef-f, °^ *fL .

27. ^nnj^. Heb-usheb. Day of Tun-abui, ^S \\.

28. J^ ® v oy- Heb-set-ent-pet. Day of Khnemu.

d <^ ^

29. I *W . Heb-ari-sekhem(?) Day of Utet-tef-f, <©.

„ c — j Day of Heru-netch-tef-f or

30. <<£? 9 , ,. Heb-nu-pet. __ , /^^

GODS OF THE BOOK OF THE DEAD

:5i>:

XX. The gods and mythological beings who are mentioned in
the Theban Recension of the Book of the Dead.1

Arethi-ka-sa-thika

Aseb .

Ashu .

Ashbu

Asher

Akeru

Atef-nr

Ates-hra-she

Aahet .

Aakhabit

Aaqetqet

Aah .

Asar .

Ast .

Aukert

Aukert-khentet-ast-s

Abu-ur

Ap-uat

Ap-uat-nieht-sekhem-pet

Ap-uat-resu -sekhem- taui

rrr~i

Mi-
\i-
l\i-

□o

t rr 1 /VSAA/v\

<dl^> MAAM

^>-

^>~

rn '~-2>

o i o

?i-

D X ^ I
V

&ztv~&-

V ~

*3=S|II

1 The passages in which these names occur are given in the Vocabulary to my
edition of the Book of the Dead. (Chapters of Coming Forth by Day, London, 1898.)

324 GODS OF THE BOOK OF THE DEAD

Ap-si Q_LIU

Ap-skat-taui
Am-beseku .

Am-snef

Am-hauatu-ent-pelmi-f

Amen ....

Amen-Ra, .

Arnen-Ra-Heru-khuti .

Amen-nathek-rethi-Amen

Amen-na-an-ka-entek-share

Ainsu (or, Min) .

Amsu-Heru

Amseth

An-erta-nef-bes-f-kkenti-heh-f

An-heri-ertit-sa .

Aneniu

AAAA r^

r^ q

AAAAAA I

AAAAAA

-=aoo

AA/WVS. I i fc t

AAAAAA

An .

An-temt
An-atef-f

An-a-f

Anpu .
An-mut-f .

j\ AAAAAA I

|\ AAAAAA
f J\ AAAAAA

GODS OF THE BOOK OF THE DEAD 325

An-Her .... J\f=^.
An-hra

An-hetep-f .
An-tebu
Ari-Maat .

Ari-em-ab-f

Ari-en-ab-f

Ari-lietch-f

Ari-si .

Ah .

AM .

Ahiu .

Aliibit

Aheti .

Akhsesef

Astennu

Astes .

Aken-tau-k-ha-kheru

Akenti

Aqen .

Aqeh .

Akau .

Akert-khent-ast-s

ft =*

AAAAAA -rflj II

i\y

quo

°i

o \\

1ST-
1

326

GODS OF THE BOOK OF THE DEAD

Ata-re-am- tcher - qemtu-ren-
par-sheta ....

Atem ....

Aten ....

Atek-tau-kehaq-kheru

Aa-kheru .

Au-a ....

Aurau-aaqer-sa-anq-re-bathi

Aba-ta

Aha-aaui

Ahau-hrau .

Abt-tesi-rut-en-neter

Apep .

Aapef .

Am-aau

Amam-maat

Am-heh

Am-khebitu

Aniam

Amemet

Ankhi

Ankhti

Ci (j>

•_£=&

rvn x

/wwv\

d. i i in

i i

AAMM

I ^ I

D □

□

JS^ 1 (e==u)

GODS OF THE BOOK OF THE DEAD 327

Ankhet - pu-ent-Sebek-neb
Bakhau .

Ankh-em-fentu

Anti ....

Aha-an-urt-nef .

Akhen-maati-f

Akhekhu

Aq-her-ami-unmit-f

Aqan .

Aati .

Atch-ur

Ua .

Uaipu

Uamemti

Uart-neter-semsu

Uatch-Maati

Uatch-Nesert

Uatchit

Uaau ....

Ui . .

Ubes-hra-per-em-khetkhet

Unpepet-ent-Het-Heru

Unnut

fo«»KfJ

0— =>

r^^

0 -<S>- d

J\ i

x=>c

flvrnpki^y-

I 7\

AAAAAA

y\.

328 GODS OF THE BOOK OF THE DEAD

Unen-nefer

Un-hat

Unti .

Ur-at .

Ur-pehui-f

Ur-maat

Ur-maat-s

o
w

Ur-mertu-s-teshert-sheui

Ur-hekau

User-ab

User-ba

Usert ....

Usekh-nemt

Usekh-hra

Utu-rekhit

Utet-lieh

Utcha-re

Ireqai .

Bai .

Bati .

Bati-erpit

ISO a

I I I 111

©I A

^ $Qx&

C7 o

*viy

\\ D

^ V.

Bau
Bai

Baba

Ba-neb-Tettet

Barekathatchaua

Bast .

Basti .

Bab a .

Bah .

Bebi .

Bennu

Pa-rehaqa-khep er u

Pa-sliakasa

Penti .

Pehreri

Pekhat

Peskheti

Pesek-re

Pestu .

Peti .

Petra .

Ptali .

GODS OF THE BOOK OF THE DEAD

.... j%,^.

' ' ' (J

!29

i>,\-

jyy-

J/VW\AA

l-A'

AAAAAA

<=> w

□ ?

□

^IM

D
^ \\
D ^

330 GODS OF THE

Ptah-aneb-res-f

Ptah-Seker .
Ptah-Tanen

Fa-pet

Maa-anuf .

Maa-atef-f-kheri-beq-f .

Maati-f-em-shet .
Maati-f-em-tes

Maa-em- kerh-an-nef-em-hru

Maa-ha-f

Maa-heh-en-renpit

Maatuf-her-a

Maaiu-su (?)

Maa-thet-f .

Maat .

Maati .

Maau-taui

Marqatha

Mi-sheps

Ment .

Menkh

BOOK OF THE DEAD

□
D

**\ Q AA/WV

4> 1}>

| AAAAAA

I I

_£=£

ii-
• Hi

AAAAAA
AAAAAA

GODS OF THE BOOK OF THE DEAD

131

Menqet

Ment .

Menthu

Mer .

Mert .

Merti .

Mer-ur

Meris .

Mert .

Meh-urt .

Mehanuti-Ra

Mehi .

Mehiu

Mehen

Mehenit

Meht .

Meht-khebit-sah-neter

Mes-peh

Mes-sepekh .

Mestha

Metu-ta-f .

Metes-hra-ari-she

Metes-sen .

r1^ a J\

/WNAAA
AA/WVA VJ

i_n

_ _n

o<=><

/WW\A \U \

• —jsn^i^

(1 o|_a

^^- I 1 \\

> r\ /VWsAA

C3ED

332 GODS OF THE BOOK OF THE DEAD

Naarik

N asaqbubu

Nak .

Natkkertki

Nak

Naau

Nart

Nubti

Nut .

Neb-abui

Nebt-unnut

Neb-krau

Neb-pehtet-petpet-seba

Neb-pekti-tkes-mennient

Neb-maat-keri-tep-retui-f

Neb-er-tcker

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Nentchii

Ner .

Nerau .

Neri .

Nerau-ta

Neliesiu

Neha-hra

Neha-hau

Neheb-nefei

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Netit .

Netcheb-ab-f

Netcliefet .

Netchem

Netcheh-netcheh

Netchesti

Netchses

Re-Sekhait

Re-iukasa

Re-Ra

Ra .

Ra-Asar

Rii-Heru-kliuti

Ra-Tem

Ra-er-nelieh

Rut-en-Ast .

Rutu-nu-Tem

Rutu-neb-rekhit

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Rertu-nifu

Rerek .

Rerti .

Rehu .

Rehui .

Rehti .

Re-hent

Re-henenet

Rekhti-merti-neb-Maati

Res-ab

Res-lira

Rekes (?)

Reqi .

Retasashaka

Reta-nifu

Reta-hen-er-reqau

Reta-sebanqa

Hab-em-atu

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Ha-kheru .

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Harethi
Hapi (Nile)
Hapi .
Hapiu (Apis)
Hu .
Hui .
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Hi-mu
Hit .
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Heri-uru

Hertit-an

Heri-sep-f .

Her-ta

Her-taui

Heru .

Herui (Horus and Set)

Herui-senui (Horus and Set)

Heru-ai (?)

Heru-ur

Heru-em-khent-an-maati

Heru-netch-hra-atef-f

Heru-khuti

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Hetemet

Hetetet

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Hetch-re-pest-tep

Hetch-abehu

Kharsatha .

Khu-kheper-ur .

Khu-tchet-f

Khut .

Khebent

Khepera

Khepesh

Khemi

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Khenti-Khatthi

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Khera

Kherserau .

Khersek-Shu

Khesef-at

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Khesef-hra-khemiu

Khesef-khemiu

Sa-pa-nemma

Sa-Amenti-Ra

Saau-ur

Sabes .

Samait

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Sah-en-mut-f

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Semu-taui .

Semu-heh .

Smam .

Smamti

Smetu

Smetti

Ser-kheru ' .

Serat-beqet

Serekhi

Seres-lira

Serqet

Sekhiu

Sekhem-ur .

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Sekber-at .

Sekher-remu

Sekhet

Sekhti-hetep

Sekhet-hra-ash-aru

Seshet

Sesheta

Seshet-kheru

Seker .

Sek-hra

Seksek

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Shareshathakatha

Shakanasa .

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Shenthit

Sherem

Shes-khentet

Sheta-hra .

Ka-hetep

Kaa

Kaarik

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Qahu .
Qebh-sennuf
Qemamu
Qemhusu
Qerti .
Qetetbu
Qetu .
Ken-ur
Ta-ret .
Taiti .
Tait .
Tatunen

Tefnut

Temu .

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Tenait

Tenemit

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Tuamutef .

Tun-pehti .

Teb-lira-keha-at .

Tena .

Tenpu

Tesher

Thanasa

Thenemi

Thest-ur

Tcheruu

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( 345 )

CHAPTER XX
SACRED ANIMALS AND BIRDS, ETC.

THE Egyptian texts prove beyond all doubt that the
Egyptians worshipped individual animals, and birds, and
reptiles from the earliest to the latest times, and in spite of the
statements to the contrary which are often made this custom must
be regarded as a survival of one of the most popular forms of the
religion of the predynastic peoples of the Nile Valley. At first
animals were worshipped for their strength and power, and because
man was afraid of them, but at a later period the Egyptians
developed the idea that individual animals were the abodes of gods,
and they believed that certain deities were incarnate in them.
This idea is extremely ancient, and the Egyptian saw no absurdity
in it, because at a very early period he had made up his mind that
a god was always incarnate in the king of Egypt, and if this were
so there was no reason why the gods should not become incarnate
in animals. Animals which formed the abodes of gods, or were
beloved by them, were treated with especial reverence and care,
and apartments for their use were specially constructed in the
temples throughout the country. When a sacred animal, i.e., the
abode of a god, died, he was buried with great ceremony and
honour, and, in dynastic times at least, his body was mummified
with as much care as that of a human being. Immediately after
the death of a sacred animal in a temple another beast was chosen
and, having been led into the temple and duly installed there, the
homage and worship of his predecessor were transferred to him.
The new animal was a reincarnation of the god, i.e., a new
manifestation and reappearance of the deity of the temple, and as
such he was the visible symbol of a god. Of the manner in which

346 SACRED ANIMALS

sacred animals were thought to make known the will of the gods
who were incarnate in them little can be said, but the priests of
each animal must have formulated some system which Avould satisfy
the devout, and they must have had some means of making the
animals move in such a way that the beholder would be made to
think that the will of the god incarnate was being revealed to him.
We may assume, too, that when sacred animals became too old and
infirm to perform their duties they were put to death either by
the priests or at their command, and also that care was taken, so
far as possible, to keep in reserve an animal which could take the
place of that which was in the temple in the event of its sudden
death. The monuments of the predynastic and archaic periods of
Egyptian history which have been discovered during the last few
years prove that Neith, Hathor, and Osiris were worshipped in the
earliest times, and the traditions recorded by Greek and Roman
writers supplement this first-hand evidence by a series of statements
about the cult of animal gods in Egypt which is of the greatest
importance for our purpose here.

One of the oldest animal cults in Egypt was that of Hap,
n ^f^ ' wnom ^ne Greeks call Apis, and whose Avorship is coeval
with Egyptian civilization. Apis was, however, one of many bulls
which were worshipped by the Egyptians throughout the Nile
Valley, and it is greatly to be regretted that the circumstances
which led up to his occupation of such an exalted position among
the animal gods of Egypt are unknown. According to JElian,1
Hapi, or Apis, was held in the greatest honour in the time of
Mena, the first historical king of Egypt, but Manetho 2 says that it
was under Kaiekhos, i.e., Ka-kau, M ic=v), a kins: of the Hnd
Dynasty, that Apis was appointed to be a god. Herodotus (iii. 28)
and jElian call Apis "Eua^o^, and the former describes him as the
" calf of a cow which is incapable of conceiving another offspring ;
" and the Egyptians say that lightning descends upon the cow from

Ae'yet oe tis to>i> Trpo<pr]Tojv Aoyos ov 7racriv eKnvcrTOS, on apa [M?)cis] o tujv
ALyv7TTiwv (3ao-L\ev<; (.Trevoqcn. £u>oj/ wore ae/Sew €fJ.(f>v^ov, etra /xevTOi npoeiXero ravpuv,
a.7rdvT(A)v uypaiorarov etvai avrov 7re77-io-Teu/cajs. Dc Nat. Animal, xi. 10.
3 See Cory's Ancient Fragments.

APIS BULL 347

" heaven, and that from thence it brings forth Apis. This calf,
" which is called Apis, has the following marks : it is black, and
" has a square spot of white on the forehead ; and on the back the
" figure of an eagle : and in the tail double hairs : and on the
" tongue a beetle." Pliny relates (viii. 72) that the Apis Bull
was distinguished by a conspicuous white spot on the right side,
in the form of a crescent, and he adds that when the animal had
lived a certain number of years, it was destroyed by being drowned
in the fountain of the priests. A general mourning ensued upon
this, and the priests and others went with their heads shaven until
they found a successor ; this, however, Pliny says, did not take
long, and we may therefore assume that an Apis was generally
kept in reserve. As soon as the animal was found, he was brought
to Memphis, where there were two Thalami set apart for him ; to
these bed-chambers the people were wont to resort to learn the
auguries, and according as Apis entered the one or the other of
these places, the augury was deemed favourable or unfavourable.
He gave answers to its devotees by taking food from the hands of
those who consulted him. Usually Apis was kept in seclusion, but
whensoever he appeared in public he was attended by a crowd of
boys who sang hymns to him. Once a year a cow was presented
to him, but it is said that she was always killed the same day that
they found her. The birthday of Apis was commemorated by an
annual festival which lasted seven days, and during this period no
man was ever attacked by a crocodile. In front of the sanctuary
of Apis was a courtyard which contained another sanctuary for the
dam of the god, and it was here that he was turned loose in order
that he might be exhibited to his worshippers (Strabo, xvii. 31).
Diodorus tells us (i. 85) that Apis, Mnevis, the Ram of Mendes,
the crocodile of Lake Moeris, and the lion of Leontopolis were kept
at very considerable cost, for their food consisted of cakes made of
the finest Avheat flour mixed with honey, boiled or roasted geese,
and live birds of certain kinds.

The sacred animals were also washed in hot baths, and their
bodies were anointed with precious unguents, and perfumed with
the sweetest odours ; rich beds were also provided for them to
lie upon. When any of them died the Egyptians were as much

348 APIS BULL

concerned as if they had lost their own children, and they were wont
to spend largely in burying them ; when Apis died at Memphis of
old age in the reign of Ptolemy Lagus his keeper not only spent
everything he had in burying him, but also borrowed fifty talents
of silver from the king because his own means were insufficient.
Continuing his account of Apis Diodorus says, " After the splendid
" funeral of Apis is over, those priests that have charge of the
" business seek out another calf as like the former as possibly they
" can find ; and when they have found one, an end is put to all
"further mourning and lamentation, and such priests as are
" appointed for that purpose, lead the young ox through the city
" of Nile, and feed him forty days. Then they put him into a
" barge, wherein is a golden cabin, and so transport him as a god
" to Memphis, and place him in Vulcan's grove. During the forty
" days before mentioned, none but women are admitted to see him,
" who being placed full in his view, pluck up their coats and
" expose their persons. Afterwards they are forbidden to come
" into the sight of this new god. For the adoration of this ox,
" they give this reason. They say that the soul of Osiris passed
" into an ox ; and therefore, whenever the ox is dedicated, to this
" very day, the spirit of Osiris is infused into one ox after another,
" to posterity. But some say, that the members of Osiris (who
" was killed by Typhon) were thrown by Isis into an ox made of
" wood, covered with ox-hides, and from thence the city Busiris
" was called."

In his account of Apis (xi. 10) iElian states that Apis was
recognized by twenty-nine distinct marks, which were known to
the priests, and that when it was known that he had appeared
they went to the place of his birth and built there a house towards
the East, and the sacred animal was fed therein for four months.
After this period, at the time of new moon, the priests made ready
a barge and conveyed the new Apis to Memphis, where fine
chambers were set apart for him, and spacious courts for him to
walk about in, and where moreover, a number of carefully chosen
cows were kept for him. At Memphis a special well of water
was provided for Apis and he was not allowed to drink of the
waters of the Nile because they were supposed to be too fattening.

APIS BULL 349

Curiously enough the animals which were sacrificed to Apis were
oxen, and according to Herodotus (ii. 38, 41) if a single black hair
was found upon any one of them the beast was declared to be
unclean. " And one of the priests appointed for this purpose
" makes this examination, both when the animal is standing up
" and lying down ; and he draws out the tongue, to see if it is pure

" as to the prescribed marks He also looks at the hairs of

" his tail, to see whether they grow naturally. If the beast is
" found pure in all these respects, he marks it by rolling a piece of
" byblus round the horns, and then having put on it some sealing
" earth, he impresses it Avith his signet : and so they drive him
" away. Anyone who sacrifices an unmarked animal is punished
" with death." When an ox of this class was to be offered up to
Apis it was led to the altar and was slain after a libation of wine
had been poured out ; its head was next cut off and its body was
flayed. If the head was not sold it was thrown into the river and
the following words were said over it : — " If any evil be about to
" befal either those who now sacrifice, or Egypt in general, may
"it be averted on this head." Plutarch (De hide, §50) and
Ammianus Marcellinus (xxii. 14, 7) agree in stating that Apis was
only allowed to live a certain number of years, which was probably
twenty-five, and it seems that if he did not die before the end of
this period he was killed and buried in a sacred well, the situation
of which was known to a few privileged persons only.

The Egyptians connected Apis, both living and dead, with
Osiris, and their beliefs concerning the two gods were very closely
associated. The soul of Apis was thought to go to heaven after
the death of the body in which it had been incarnate, and to join
itself to Osiris, when it formed with him the dual god Asar-Hapi
or Osiris- Apis. Early in the Ptolemaic period the Greeks ascribed
to Asar-Hapi the attributes of their god Hades, and Graecized the
Egyptian name under the form " Serapis " ; both Egyptians and
Greeks accepted Serapis as the principal object of their worship,
and after about B.C. 250 this god was commonly regarded as the
male counterpart of Isis. It has already been said that the cult
of Hapi or Apis is very ancient, and there seems to be no doubt
that in one place or another the bull was always worshipped

350 APIS BULL

in Egypt as the personification of strength and virility and of
might in battle. Osiris, as a Avater god, poured the Nile over the
land, and Hapi provided the strength which enabled the Egyptians
to plough it up ; when theological systems began to be made in
Egypt this ancient god was incorporated in them, and at Memphis
we find that he was regarded as the " second life of Ptah,"

T // V K ' anc^ a^s0 as ^e son °^ 0sn^s- From scenes on coffins,
stelae, etc., we know that he possessed the attributes of Osiris the
great god of the Underworld, especially after the XXVIth Dynasty,
for he is often represented bearing a mummy upon his back, and
" Bull of Amenti " is a common name of Osiris. Egyptian bronze
figures of the Apis Bull represent the god as a very powerful
beast, with massive limbs and body. A triangular piece of silver
is fixed in the forehead, a disk and a uraeus are placed between
the horns, above the fore and hind legs are cut in outline figures
of vultures with outstretched wings, and on the back, also cut in
outline, is a representation of a rectangular cloth with an orna-
mental diamond pattern. Herodotus (iii. 28) says that the patch of
white on the forehead of Apis was square, Xevkov TeTpayuvov, and
that the figure of an eagle was on the back, eVi Se rod vanov, alerbv
eiKao-fxevov ; of the beetle which he says was on the tongue of Apis
and the double hairs in the tail the bronze figures naturally show
no traces.

Of the tombs in which the Apis bulls were buried under the
Early and Middle Empires nothing is known, but the discovery of
the famous Serapeum at Sakkara, called by Strabo (xvii. 1, § 33)
the " temple of Sarapis," which, he says, was " situated in a very
" sandy spot, where the sand is accumulated in masses by the
" wind," revealed the fact that so far back as the XVIIIth Dynasty
the bodies of the Apis bulls were mummified with great care, and
that each was buried in a rock-hewn tomb, above which was a
small chapel. In the reign of Rameses II. a son of this king,
called Kha-em-Uast, made a subterranean gallery in the rock at
Sakkara, with a large number of chambers, and as each of these
was occupied by the mummied Apis in his coffin its entrance was
walled up, and the remains of the sacred animals were thus
preserved for a very long period. Psammetichus I. hewed a

SERAPEUM OF SAKKAliA 351

similar gallery in the rock, and its side-chambers were prepared
with great care and thought ; the two galleries taken together are
about 1200 feet long, 18 feet high, and 10 feet wide. Above
these galleries stood the great Temple of the Serapeum, and
close by was another temple which was dedicated to Apis by
Nectanebus IT., the last native king of Egypt. In the Serapeum
of Kha-em-Uast and Psammetichus I. a number of Egyptian holy
men lived a stern, ascetic life, and it appears that they were
specially appointed to perform services in connexion with the
commemorative festivals of the dead Apis bulls. Details of the
rules of the order are wanting, but it is probable that the scheme
of life which they lived there closely resembled that of the followers
of Pythagoras, many of whom were celibates, and that they
abstained from animal food, and had all things in common.1 It is
interesting to note the existence of the monks of the Serapeum,
because they form a connecting link between the Egyptian priests
and the Christian ascetics and monks who filled Egypt in the
early centuries of our era. The worship of Apis continued in
Egypt until the downfall of paganism, which resulted from the
adoption of Christianity by Constantine the Great and from the
edicts of the Emperor Theodosius.

As Apis was the sacred Bull of Memphis and symbolized the
Moon, so Mnevis was the sacred Bull of Heliopolis and typified
the Sun, of which he was held to be the incarnation. The ancient
Egyptians called the Bull of Heliopolis Ur-mer, ^^ LP y^,
and described him as the " life of Ra " ; he is usually depicted in
the form of a bull with a disk and uraeus between his horns, but
sometimes he appears as a man with the head of a bull. According
to Manetho, the worship of Mnevis was established in the reign of
Ka-kau, a king of the Ilnd Dynasty, together with that of Apis
and the Ram of Mendes, but there is no doubt that it is coeval
with Egyptian civilization, and that it was only a portion of the
great system of adoration of the bull and cow as agricultural gods
throughout Egypt. Strabo mentions (xvii. 1, § 22) that the people

1 See Zeller, History of Greek Philosophy, London, 1881, vol. i., pp. 306-352 ;
Hitter and Preller, Historic Phil-Qraece el Rontanae, 1878.

352 MNEVIS BULL

of Momemphis kept a sacred cow in their city just as Apis was
maintained at Memphis, and Mnevis at Heliopolis, and adds,
" these animals are regarded as gods, but there are other places,
" and these are numerous, both in the Delta and beyond it, in
" which a bull or a cow is maintained, which are not regarded as
" gods, but only as sacred." Mnevis, like Apis, was consecrated
to Osiris, and both Bulls were " reputed as gods generally by all
the Egyptians ; " Diodorus explains (i. 24, 9) this fact by pointing
out that the bull was of all creatures the " most extraordinarily
" serviceable to the "first inventors of husbandry, both as to the
u sowing of corn, and other advantages concerning tillage, of which
" all reaped the benefit." The cult of Mnevis was neither so
widespread nor so popular as that of Apis, and Ammianus
Marcellinus says (xxii. 14, 6) that there is nothing remarkable
related about him. A curious story is related by iElian (De Nat.
Animal, xii. 11) to the effect that king Bocchoris once brought
in a wild bull to fight against Mnevis, and that the savage
creature in attempting to gore the sacred animal miscalculated his
distance, and having entangled his horns in the branches of a
persea tree, fell an easy victim to Mnevis, and was slain by him.
The Egyptians regarded this impious act with great disfavour, and
probably hated him as they hated Cambyses for stabbing Apis.

Among the Egyptians another sacred bull was that of
Hermonthis (Strabo, xvii. 1, 47) which, according to Macrobius
(Saturn, i. 26) was called Bacchis (or Bacis, or Basis, or Pacis),
and according to iElian (xii. 11) Onuphis ; the latter name is
probably a corruption of some Egyptian name of Osiris Un-nefer.
This bull was black in colour, and its hair turned a contrary way
from that of all other animals, olvtlcli 8e avrco rpt^e? yj-rrep ovv toIs
d\Xot? eiaiv ; it was said to change its colour every hour of the
day, and was regarded as an image of the sun shining on the other
side of the world, i.e., the Underworld. The Egyptian equivalent

of the name Bacis, or Bacchis, is Bakha, J **-=» ^rrj , and this

bull is styled the " living soul of Ra," ^? T W Wi aQd the " bull
" of the Mountain of the Sunrise (Bakhau), and the lion of the
" Mountain of the Sunset." He wears between his horns a disk.

RAM OF MENDES 353

from which rise plumes, and a uraeus ; over his hindquarters is
the sacred symbol of a vulture with outspread wings.1

At several places in the Delta, e.g., Hermopolis, Lycopolis,
and Mendes, the god Pan and a goat were worshipped ; Strabo,
quoting (xvii. 1, 19) Pindar, says that in these places goats had
intercourse with women, and Herodotus (ii. 46) instances a case
which was said to have taken place in the open day. The
Mendesians, according to this last writer, paid reverence to all
goats, and more to the males than to the females, and particularly
to one he-goat, on the death of which public mourning is observed
throughout the whole Mendesian district ; they call both Pan and
the goat Mendes, and both were worshipped as gods of generation
and fecundity. Diodorus (i. 88) compares the cult of the goat of
Mendes with that of Priapus, and groups the god with the Pans
and the Satyrs. The goat referred to by all these writers is the
famous Mendean Ram, or Ram of Mendes, the cult of which was,
according to Manetho, established by Kakau, a king of the Ilnd
Dynasty.

In the hieroglyphic texts he is called Ba-neb-Tet, ^^ ^^
u ^ , from which name the Greek Mendes is derived, and he is
depicted in the form of a ram with flat, branching horns which are
surmounted by a uraeus ; pictures of the god of this kind are, of
course, traditional, and since goats of the species of the Ram of
Mendes are not found on Egyptian Monuments after the period
of the Ancient Empire, we can only conclude that they were
originally copied from representations of the Ram Avhich were in
use before about B.C. 3500. Ba-neb-Tet, or Mendes, was declared
to be the " soul of Rii," but allowance must be made for the
possibility that the Egyptians did not really believe this statement,
which may only have resulted from a play upon the words ba
" ram," and ba " soul." The cult of the Ram of Mendes was of
more than local importance, and his priesthood was a powerful
body. The ram which was adored at Mendes was distinguished by
certain marks, even as was Apis, and was sought for throughout
the country with great diligence ; when the animal was found he

1 See Lanzone, Diztonarto, pi. 70.

ii — a a

354 THE CROCODILE

was led to the city of Mendes, and a procession of priests and of
the notables of the city having been formed he was escorted to the
temple and enthroned therein with great honour. From the Stele
of Mendes l we learn that Ptolemy II. , Philadelphus, rebuilt the
temple of Mendes, and that he assisted at the enthronement of two
Rams, and in a relief on the upper portion of it two Ptolemies and
an Arsinoe are seen making offerings to the Ram, and to a ram-
headed god, and his female counterpart Hatmehit. The cult of
the Ram lasted at Mendes until the decay of the city, after which
for a short period it was maintained at Thmuis, a neighbouring
city, which increased in importance as Mendes decreased. In
primitive times the Ram of Mendes was a merely local animal god,
or perhaps only a sacred animal, but as the chief city of its cult
increased in importance the god was identified, first, with the great
indigenous god Osiris, secondly, with the Sun-god Ra, and thirdly,
with the great Ram-god of the South and of Elephantine, i.e.,
Khnemu.

Among the animals which were worshipped devoutly as a
result of abject fear must be mentioned the crocodile, which the

Egyptians deified under the name of Sebek, I J ^z^> gg^ , or

Sebeq, I a J |§\, and which was called Souchos, Hov^os, by the

Greeks. In primitive times when the canals dried up this
destructive beast was able to wander about the fields at will, and
to eat and kill whatsoever came into its way, and the Egyptians
naturally regarded it as the personification of the powers of evil
and of death, and the prince of all the powers of darkness, and the
associate of Set, or Typhon. According to Herodotus (ii. 69),
crocodiles were sacred in some parts of Egypt, but were diligently
killed in others. At Thebes and near lake Moeris they were held
to be sacred, and when tame the people put crystal and gold ear-
rings into their ears, and bracelets on their fore paws, and they fed
them regularly with good food ; after death their bodies were
embalmed and then buried in sacred vaults. Herodotus says they
were called ^a/xi/zon, a word which is, clearly, a transliteration of

1 Mariette, Monuments Divers, pi. 42; Aeg. Zeit., 1871, pp. 81-85; 1875,
p. 33.

SEBEK-RA.

THE CROCODILE 355

the Egyptian word _|^Pf()()^j> emsehiu. Strabo gives an
interesting account of his visit to the famous city of Crocodilopolis,
which in his day was known by the name Arsinoe, and was the
centre of crocodile worship; and tells us (xvii. 1, §38), that the
sacred crocodile there " was kept ajDart by himself in a lake ; it is
" tame, and gentle to the priests, and is called Zoi>xos. It is fed
" with bread, flesh, and wine, which strangers who come to see
" it always present. Our host, a distinguished person, who was
" our guide in examining what was curious, accompanied us to the
" lake, and brought from the supper table a small cake, dressed
" meat, and a small vessel containing a mixture of honey and milk.
'; We found the animal lying on the edge of the lake. The priests
" went up to it ; some of them opened its mouth, another put the
" cake into it, then the meat, and afterwards poured down the
" honey and milk. The animal then leaped into the lake, and
" crossed to the other side. When another stranger arrived with
" his offering, the priests took it, and running round the lake,
" caught the crocodile, and gave him what was brought in the
" same manner as before."

In their pictures and reliefs the Egyptians represented the
god Sebek in the form of a crocodile-headed man who wore either
a solar disk encircled with a uraeus, or a pair of horns surmounted
by a disk and a pair of plumes ; sometimes a small pair of horns
appears above the large ram's horns. Frequently the god is
depicted simply in the form of the animal which was sacred to
him, i.e., as a crocodile. What exactly were the attributes of
Sebek in early dynastic times we have no means of knowing, but
it is probable that they were those of an evil and destructive
animal ; before the end of the Vlth Dynasty, however, he was
identified with Ra, the Sun -god, and with the form of Ra who
was the son of Xeith, and with Set the opponent and murderer of
Osiris. According to the late Dr. Brugsch, Sebek was a four-fold
deity who represented the four elemental gods, Ra, Shu, Seb, and
Osiris, and this view receives support from the fact that in the
vignettes to the xxxist and xxxiind Chapters of the Book of the
Dead, the deceased is seen repulsing four crocodiles. The same
scholar thought that the name of the god was derived from a root

356 THE CROCODILE

which signifies " to collect, to bring together," and that he was
called " Sebek " because he was believed to gather together that
which had been separated by the evil power of Set, and to give
a new constitution and life to the elements which had been severed
by death.1 This view may be correct, but it certainly cannot be
very old, and it cannot represent the opinions which the pre-
dynastic Egyptians held concerning the god. That, however,
Sebek was believed to be a god who was good to the dead is clear,
and it was held that he would do for them that which he had done
in primitive times for Horus.

From the cviiith Chapter of the Booh of the Dead, we learn
that Sebek, Temu, and Hathor were the Spirits of the West, and
that Sebek dwelt in a temple which was built on the Mount of the
Sunrise, and that he assisted Horus to be re-born daily. In the
Pyramid Texts, Sebek is made to restore the eyes to the deceased,
and to make firm his mouth, and to give him the use of his head,
and to bring Tsis and Nephthys to him, and to assist in the over-
throw of Set, the enemy of ev<ery " Osiris." He opened the doors
of heaven to the deceased, and led him along the bypaths and
ways of heaven and, in short, assisted the dead to rise to the new
life, even as he had helped the child Horus to take his seat upon
the throne of his father Osiris. The centre of the cult of Sebek
was Ombos, p^i M 'Z, Nubit, where he was held to be the father

of Heru-ur, and was identified with Seb, and was called, "Father
" of the gods, the mighty one among the gods and goddesses, the
"great king, the prince of the Nine Bow Barbarians." As Sebek-
Ra-Temu he was the power of the sun which created the world,
and he is styled, " the beautiful green disk which shineth ever, the
" creator of whatsoever is and of whatsoever shall be, who proceeded
" from Nu, and who possesses many colours and many forms." 2
Other important seats of the cult of Sebek were : — 1. Silsila (Khennu,

Nip v\ @) , where he was adored with Tern, Nu, Heru-ur, and

Heru-Behutet ; 2. Pa-khent ( Asf r|TK ), where he was wor-
shipped with Amen-Ra ; 3. Latopolis, where he was identified

1 Religion und Mythohxjie, p. 5S8. 2 Brugscli, Religion, p. 591.

The God AN-HERU.

CROCODILE AND HYDRUS 357

\ I AAAAAA /

held to be the father of Horus ; 5. Pa- Sebek, near Hermonthis,
where he formed the chief member of the triad of Sebek-Seb, Nut-
Hathor, and Khensu ; 6. Hermonthis, where he was merged in
Menthu, and as Sebek-Seb became the counterpart of Menthu-Ra
and Amen-Ra, and the head of the company of the gods of
Hermonthis and Thebes ; at Tuphium, near Thebes, where he was
worshipped under the form of a crocodile, with a sun-disk and the
feathers of Amen upon his head ; 7. Krokodilonpolis-Arsinoe,
the Shetet, c ^ ^ , and Ta-Shetet, , of the hieroglyphic

texts, which was situated near Lake Moeris, and was called the
" city of Sebek " par excellence. In the north of Egypt the chief
sanctuaries of Sebek were Prosopis, Sai's, Metelis, Onuphis, and
the city of Apis, which was situated in the Libyan nome ; x in this
last-named place Osiris was worshipped under the form of a
crocodile, aud Isis under the usual form of Isis.

From the statements made about the crocodile by classical
writers, it is easy to see that several fantastic notions were current
about the animal in the later period of dynastic history. Thus
Ammianus Marcellinus, after describing the strength of the
crocodile (xxii. 15) says, "savage as these monsters are at all
" other times, yet as if they had concluded an armistice, they are
" always quiet, laying aside all their ferocity, during the seven
" days of festival on which the priests at Memphis celebrate the
" birthday of Apis." Herodotus (ii. 68) and Diodorus (i. 35), like
Aristotle, declare that the crocodile has no tongue, an error which
was wide-spread in ancient times, and which was commonly
believed even in the Middle Ages ; it was also thought to eat no
food during the coldest months of the year, and to be blind in the
water. Many crocodiles were killed by an animal called the
" hydrus " in the following manner. It is related that a little
bird called the trochilus was in the habit of entering the mouth of
the crocodile as it lay asleep with its jaws open " towards the
west," and of picking out the leeches which clung to its teeth and

1 For a list of Sebek shrines see Lanzone. Dizionario, pp. 1033-1036.

358 CROCODILE

gums. The hydrus, or ichneumon, perceiving this, would also
enter the crocodile's mouth, and crawl along through the throat
into its stomach, and having devoured its entrails, would crawl
back again ; the hydrus also is declared to have been in the habit
of searching for the eggs of the crocodile, which were always laid
in the sand, and of breaking the shell of every one which it found.
Notwithstanding the reverence in which the crocodiles were held
in many parts of Egypt numbers of people made a living by
catching them and killing them. According to Herodotus (ii. 70)
and other writers, a hook baited with the chine of a pig was let
down by the fishermen into the river, while a young pig was held
on the bank and beaten until it squealed ; the crocodile, hearing
the noise, made its way towards the sound of the little pig's cries,
and coming across the bait on the hook, straightway swallowed it.
Then the men hauled in the line and the crocodile was soon landed,
and its eyes having been plastered up, it was slain. Crocodiles
at one time were regarded as the protectors of Egypt, and
Diodorus held the view (i. 35) that but for them the robbers from
Arabia and Africa would swim across the Nile and pillage the
country in all directions.

The crocodile played a prominent part in Egyptian mythology,
in which it appears both as the friend and foe of Osiris; one
legend tells how the creature carried the dead body of Osiris upon
its back safely to land, and another relates that Isis was obliged to
make the little ark in which she placed her son Horus of papyrus
plants, because only by this means could she protect her son from
the attack of the crocodile god Sebek. The later Egyptian
astrologers always considered the animal to be a symbol of the
Sun, and it is probable that to its connexion with the Sun-god
the statements of iElian (x. 21) are due. This writer remarks
that the female crocodile carried her eggs for sixty days before she
laid them, that the number of the eggs was sixty, that they took
sixty days to hatch, that a crocodile had sixty vertebrae in its
spine, and sixty nerves, and sixty teeth in its mouth, that its life
was sixty years, and that its annual period of fasting was sixty
days. Among other curious but mistaken views about the
crocodile, Plutarch (De hide, §75) mentions that the animal was

HIPPOPOTAMUS, LION 359

looked upon as the image of God, and he explains the supposed
absence of a tongue by saying that "divine reason needeth not
speech." He credits the animal with great wisdom and fore-
knowledge, in proof of which he declares that in whatsoever part
of the country the female lays her eggs, so far will be the extent
of the inundation for that season. All the above mentioned views
are interesting as showing how legends of the animal gods and
their powers grew up in the later period of dynastic history, and
how mythological ideas were modified in the course of the
centuries which witnessed the decay of the old religion of Egypt.

Like the crocodile, the Hippopotamus was worshipped by the
primitive Egyptians, and the hippopotamus goddess was called

Rert, or Rertu, <z>I^L, and Ta-urt, ^ "v\ ^§Dn, Apet,

i W, Sheput, , etc., and was, practically, identified as a

form of every great goddess of Egypt, irrespective of the probability
of her being so. In predynastic times the hippopotamus was
probably common in the Delta, and the red and yellow breccia
statue of the animal which was made in the archaic period, and is
now preserved in the British Museum (No. 35,700), proves that its
cult is coeval with Egyptian civilization. According to certain
theological systems the hippopotamus goddess was the female
counterpart of Set, and the mother of the Sun-god, or of An-her,
whom she brought into the world at Ombos ; for this reason that

city was called the " Meskhenet," ffl [' r— 1» or " birth-house,"
of Apet. On the whole, the hippopotamus goddess was a
beneficent creature, and she appears in the last vignette of the
Theban Recension of the Book of the Dead as a deity of the
Underworld, and a kindly guardian of the dead. She holds in her
right forepaw an object which has not yet been satisfactorily
explained, and her left rests upon the emblem of " protective,
magical power," V ; on the other hand, the monster Am-mit, which
appears in the Judgment Scene, has the hindquarters of a hippo-
potamus, a fact which reminds us that the destructive power of
the animal was not forgotten by the Egyptian theologians.

The cult of the Lion was also very ancient in Egypt, and it

360 THE LION

seems to have been tolerably widespread in early dynastic times ;
the animal was worshipped on account of his great strength and
courage, and was usually associated with the Sun-god, Horus or
Ra, and with deities of a solar character. Under the New Empire
the chief centre of the cult of the lion was the city of Leontopolis
in the Northern Delta, but it is quite certain that sacred lions
were kept in the temples at many places throughout Egypt.
iElian mentions (xii. 7) that lions were kept in the temple at
Heliopolis, and goes on to say that in the Lion City (Leontopolis)
the sacred lions were fed upon the bodies of slaughtered animals,
and that from time to time a calf was introduced into the lion's den
so that he might enjoy the pleasure of killing prey for himself;
whilst he was devouring his food the priests, or men set apart for the
purpose, sang songs to him. The original home of the lion in Egypt
was the Delta, where he lived under conditions similar to those
which existed in Southern Nubia and in the jungles of the rivers
Atbara and Blue Nile ; the deserts on each side of the Nile
between Khartum and the Mediterranean Sea of course also
contained lions, but probably not in very large numbers. In
Egyptian mythology the lion plays a comparatively prominent
part, and one of the oldest known Lion-gods is Aker,

who was supposed to guard the gate of the dawn through which
the Sun-god passed each morning ; Aker is mentioned in the
Pyramid Texts (e.g., Unas, lines 498, 614), and from the
j)assages in which his name occurs it is clear that his position and
attributes were even under the Early Empire well defined. In
later days the Egyptian mythologists believed that during the
night the sun passed through a kind of tunnel which existed in
the earth, and that his disappearance therein caused the night,
and his emerging therefrom caused the day ; each end of this
tunnel was guarded by a Lion-god, and the two gods were called
Akeeu (or Akerui) "^ ^ I , or "|\ ^^ %> s^a A ! . In the

Theban Recension of the Book of the Dead (Chapter xvii.) we
find the Akeru gods represented by two lions which are seated
back to back, and support between them the horizon with the
sun's disk on it, cQd; in the later theology they are called Sef and

THE SPHINX :3<51

Tuau, i.e., " Yesterday " and " To-day " respectively. Because
the Egyptians believed that the gates of morning and evening
were guarded by Lion-gods, they placed statues of lions at the
doors of their palaces and tombs to guard both the living and the
dead, and to keep evil spirits and fleshly foes from entering into
the gates to do harm to those who were inside them. To such
lion guardians they sometimes gave the heads of men and women,
and these are familiar to us under the name which was given to
them by the Greeks, i.e., " Sphinxes."

The oldest and finest human-headed lion statue is the famous

"Sphinx" at Gizeh (in Egyptian Hu, 8 \\ _2s&), which was

regarded as the symbol of the Sun-god Ra-Temu-Khepera-Heru-
khuti, and was made to keep away evil spirits from the tombs
which were round about it. The age of this marvellous statue is
unknown, but it existed in the time of Khephren, the builder of
the Second Pyramid, and was, most probably, very old even at
that early period. It may be noted in passing that the " Sphinx "
at Gizeh was intended to be a guardian and protector of the dead
and of their tombs, and nothing else, and the idea of Plutarch and
others that it typified the enigmatical wisdom of the Egyptians
and strength and wisdom is purely fanciful. The men who made
the Sphinx believed they were providing a colossal abode for the
spirit of the Sun-god which they expected to dwell therein and
to protect their dead ; it faced the rising sun, of which it was a
mighty symbol. The original idea of the man-headed lion statue
has no connexion with the views which the Greeks held about their
monstrous being the Sphinx, who is declared to have been a
daughter of Orthus, or Typhon, and Chimaera, or of Typhon and
Echidna ; moreover, Greek sphinxes are winged, and their heads
and breasts are always those of a woman, whilst Egyptian
lion statues have sometimes the heads of men, and some-
times the heads of sheep or rams. The " Sphinx " at Gizeh is
probably the product of the beliefs of a school of theologians which
existed when the cult of the lion was common in the Delta or
Northern Egypt, but tradition perpetuated the idea of " protection "
which was connected with it, and the architectural conservatism

362 LION-HEADED GODS

of the Egyptians caused reproductions of it to be made for all the
great temples in the country in all periods of its history.

It is a moot point whether the lion was generally hunted in
Egypt or not, but it is improbable ; on the other hand Ave find
that Amen-hetep III. boasts of having shot with his own bow one
hundred and two lions during the first ten years of his reign, but
these were undoubtedly lions of Mitanni and not of Egypt. The
bas-reliefs and texts prove that Rameses II. and Rameses III. each
possessed a tame lion which not only accompanied them into battle,
but also attacked the enemy ; it is probable, however, that these
kings valued their pet lions more as symbols of the Sun-god and of
his protective power, than as effective combatants. In the Theban
Book of the Dead the double lion-god who is so often mentioned

under the name <sflj}\ i is, of course, Shu and Tefnut

or two gods who were identified with them. Other lion-gods bore

the names Ari-hes-nefer, n -o>- Oil iJj, Nefer-Tem, T ^ Jn

Hebi, rDAflfj, Heru-neb-Mesen, ?sj -^7 , Ma-hes

y §y '-^-j etc.; lioness-goddesses were Pakheth, .Bsa

Sekhet, fly ® J), Menat, a*ww^? Renenet, S^^IA, Sebqet

f1 A J O I ' UET-HEEAU, lg I U ^, ASTHERTET, ^ ^ ^

and a form of Hathor, and another of Nekhebet. The destroying
power of the Lion-god is alluded to in the figure of the monster
Am-niit, which was part crocodile, part lion, and part hippo-
potamus. The vignettes to the cxlvith and cxlviith Chapters of
the Book of the Dead show that lion-headed deities guarded certain
of the halls and pylons of the Underworld, and some connexion of
the Lion-god with the dead is certainly indicated by the fact that
the head of the bier is always made in the form of the head of a
lion, and that the foot of it is frequently ornamented with a repre-
sentation of a lion's tail. For an account of Bast, the great
goddess of Bubastis, who was depicted with the head either of
a lioness, or of a cat, the reader is referred to the section on the
subject.

In connexion with the lion must be mentioned the Lynx

The Goddess URT-HEKAU.

LYNX AND CAT 363

and Cat, for each of these animals played an interesting part in
Egyptian mythology. The lynx was called in Egyptian Maftet,
^g^ c±p , or Jp j^ c^p <y^iK. ; the former spelling being that of the
Pyramid Texts, and the latter that in use in the Theban Recension
of the Book of the Dead. The animal is like a large cat and has
a small patch of hair on the tip of each ear, and its disposition is,
on the whole, benevolent. In the text of Unas (line 548) allusion
is made to its attack upon the serpents An-ta-f, h A ™~* A

and Tcheser-tep, ^ II W7 ® |^ , and it is evident from this that
the Lynx-god was a friend of the dead. In the Theban Recension
of the Book of the Dead, Maftet takes part with the gods, including
Serqet and Maat, in overthrowing the fiend Apep (Chaps, xxxiv.,
xxxix., cxlix. § 7), and we must therefore assume that the lynx
was a destroyer of serpents, and that the Lynx-god was supposed
to ward off the attacks of serpents from the dead.

The Cat was sacred to Bast, the goddess of Bubastis, and was
regarded as her incarnation ; its cult is very ancient, and as a
personification of the Sun-god the animal played a prominent part
in Egyptian mythology. Thus in the xviith Chapter of the Book of
tltf Dead mention is made of a Cat which took up its position by the
Persea tree in Heliopolis on the night when the foes of Osiris were
destroyed, and in the commentary which follows it is stated that
this " male Cat " was Ra himself, and that he was called " Mau,"

y (1 v\ ISy , by the god Sa, and the vignette depicts the Cat in the

act of cutting off the head of the serpent of darkness. In the
cxxvth Chapter the deceased says (line 11) in the usually received
text, " I have heard the mighty word which the Ass spake unto
" the Cat in the House of Hapt-re," but what that word was is not
stated. The Ass and the Cat are forms of the Sun-god, and it is
probable that the deceased learned from them the words which
would enable him, like them, to vanquish the powers of darkness.
From a stele reproduced by Signor Lanzone,1 we find that prayers
were offered to tiro cats by the two women who dedicated it, but
whether these represented two forms of the Cat-god, or two pet

1 Biziouario, pi. 107.

364 DOG-HEADED APE

animals only is not clear. The cat is here called Mait, | (](j d^,
instead of "Mau," as is usual. Another stele1 contains reliefs
in which worship is offered to a swallow and a cat, and the
monuments and inscriptions contain abundant evidence that the
greatest reverence was paid to the cat throughout Egypt, even
as classical writers say. According to Diodorus (i. 83) the
Egyptians fed their cats on bread and milk and slices of Nile fish,
and they called the animals to their meals by special sounds. When
a cat died its master had it placed in a linen sheet and taken to
the embalmers, who treated the body with spices and drugs, and
then laid it in a specially prepared case. Whosoever killed a cat,
wittingly or unwittingly, was condemned to die, and an instance is
cited by Diodorus in which a certain Roman who had killed a cat
was attacked in his house by the infuriated populace and was slain.

Herodotus narrates (ii. 68) that "When a conflagration
" takes place a supernatural impulse seizes on the cats. For the
" Egyptians, standing at a distance, take care of the cats, and
" neglect to put out the fire ; but the cats making their escape,
" and leaping over the men, throw themselves into the fire ; and
" when this happens great lamentations are made among the
" Egyptians. In whatsoever house a cat dies of a natural death,
" all the family shave their eyebrows only ; but if a dog die, they
" shave the whole body and the head. All cats that die are
"carried to certain sacred houses, where being first embalmed,
" they are buried in the city of Bubastis."

Among the Egyptians several kinds of Apes were regarded as
sacred animals, but the most revered of all was that which was
the companion of Thoth, and which is commonly known as the
Dog-headed Ape. This animal seems to have been brought in
old, as in modern, times from the country far to the south of
Nubia, but whether this be so or not it is certain that the Cyno-
cephalus ape found its way into Egyptian mythology at a very
early period. In the Judgment Scene he sits upon the standard
of the Great Scales, and his duty was to report to his associate
Thoth when the pointer marked the middle of the beam. Classical

1 Dizionario, pi. 118.

ELEPHANT AND BEAR 365

writers rightly discuss this ape in connexion with the moon, and
we know that sacred cynocephali were kept in many temples
which were dedicated to lunar gods, e.g., of Khensu at Thebes ;
certain classes of apes were regarded as the spirits of the dawn
which, having sung hymns of praise whilst the sun was rising,
turned into apes as soon as he had risen. The cult of the ape is
very ancient, and is probably pre-dynastic, in which period dead
apes were embalmed with great care and buried.

In dynastic times the Elephant could not have been a sacred
animal in Egypt because he had long before withdrawn himself
to the swamps and lands of the reaches of the White and Blue
Niles. The Island opposite Syene was not called " Elephantine "
because the elephant was worshipped there, but probably because
it resembled the animal in shape, just as the city on the tongue of
land at the junction of the White and Blue Niles was called
"Khartum," i.e., "elephant's trunk" on account of its resemblance
in shape to that portion of an elephant's body. It is, however,
quite certain that great reverence must have been paid to the
elephant in predynastic times, because on the top of one of the
standards painted on predynastic pottery x we find the figure of
an elephant, a fact which indicates that it was the god either of
some great family or district.

The existence of the Bear in Egypt has not been satisfactorily
proved, and it is unlikely that this animal was indigenous. In a
passage in the Fourth Sallier Papyrus,3 which was translated by
Chabas, it is said that when Horus and Set fought together they
did so first in the form of two men, and that they then changed
themselves into two bears (ils se frapperent l'un l'autre etant sur la
plante de leurs pieds, sous la forme de deux hommes ; ils se
changerent en deux ours, etc.). Now the word rendered "bears"

by Chabas is tell, <=^> J (](] V, which he compared with the well-
known Hebrew word, nil, " bear " ; but he appears to have for-
gotten the Hebrew word 2X], " wolf," with which tebi is most

1 See J. de Morgan, Recherches sur les Oriyines, Paris, 1897, p. 93. A carnelian
elephant amulet is preserved in the British Museum (4th Eg. Room, Table Case P,
No. 626 [14,608]).

2 Chabas, Le Calendrier, p. 28.

366 DOG AND WOLF

]3robably connected, and which provides a more reasonable sugges-
tion for translating the Egyptian text correctly. That bears did
exist in Egypt in the Predynastic and Archaic Periods is proved
by the green slate or schist model of a bear which is preserved in
the British Museum (3rd Eg. Room, Table-case L, No. 29,416).
According to Herodotus (ii. 67) there were bears in Egypt, though
he says they were few, ra<> 8e ap/crou<?, iovcras, cnraviaq, and as he
mentions them with wolves it is probable that the animals to which
he refers were not bears but a species of wolf.

The Dog, though a very favourite animal of the Egyptians,
ajopears never to have been regarded as a god, although great
respect was paid to the animal in the city of Cynopolis ; on the
other hand Herodotus tells us (ii. 66) that in " whatsoever house a
" cat dies of a natural death, all the family shave their eyebrows
" only ; but if a dog die, they shave the whole body and head ....
" All persons bury their clogs in sacred vaults within their own
" city." If any wine, or corn, or any other necessary of life
happened to be in a house when a dog died its use was prohibited :
and when the body had been embalmed it was buried in a tomb
amid the greatest manifestations of grief by those to whom it
belonged. If we accept the statement of Diodorus (i. 85) that a
dog was the guardian of the bodies of Osiris and Isis, and that
dogs guided Isis in her search for the body of Osiris, and protected
her from savage beasts, we should be obliged to admit that the dog
played a part in Egyptian mythology ; but there is no reason for
doing so, because it is clear that Diodorus, like many modern
writers, confounded the dog with the jackal. The dog, like the
jackal, may have been sacred to Anubis, but the mythological and
religious texts of all periods prove that it was the jackal-god who
ministered to Osiris, and who acted as guide not only to him but
to every other Osiris in the Underworld.

Like the dog, the Wolf enjoyed considerable respect in
certain parts of Egypt, e.g., the Wolf-city, Lycopolis, but there is
reason for thinking that ancient writers confounded the wolf with
the jackal. Thus Herodotus tells us (ii. 122) of a festival which
was celebrated in connexion with the descent of Rhampsinitus into
the Underworld, and says that on a certain day " the priests

JACKAL AND ASS 367

" having woven a cloak, blind the eyes of one of their number
" with a scarf and having conducted him with the cloak on him to
" the way that leads to the temple of Ceres, they then return ;
" upon which, they say, this priest with his eyes bound is led by
" two wolves to the temple of Ceres, twenty stades distant from
" the city, and afterwards the wolves lead him back to the same
"place." The two wolves here referred to can be nothing but
representatives of the jackal-gods Anpu and Ap-uat, who played
very prominent parts in connexion with the dead. Another
legend recorded by Diodorus (i. 88) declares that when Horus was
making ready to do battle with Set, his father's murderer, Osiris
returned from the Underworld in the form of a wolf to assist him
in the fight. It is important to note here the statement of
Macrobius, who says (Saturn, i. 19) that Apollo, i.e., Horus, and
the wolf were worshipped at Lycopolis with equal reverence, for
it connects the wolf with Horus and Set, and indicates that these
gods fought each other in the forms of wolves and not of bears.
Legends of this kind prove that the Egyptians did not carefully
distinguish between the wolf, jackal, and dog.

At a very early period the Jackal was associated with the
dead and their tombs, because he lived in the mountains and
deserts wherein the Egyptians loved to be buried. The principal
jackal-gods were Anpu (Anubis) and Ap-uat ; for accounts of
these the reader is referred to the sections which describe their
history and attributes.

The Ass, like many animals, was regarded by the Egyptians
both as a god and a devil. In a hymn to Ra as found in the
Papyrus of Ani (sheet 1, line 14), the deceased says, "May I
"journey forth upon earth, may I smite the Ass, may I crush the
" serpent-fiend Sebau ; may I destroy Apep in his hour," a passage
which proves that the animal was associated with Apep, and Set,
and the other gods of darkness and evil. On the other hand, the
xlth Chapter of the Book of the Dead is entitled the " Chapter of
driving back the Eater of the Ass," and its vignette shows us the
deceased in the act of spearing a monster serpent which has
fastened its jaws in the back of an ass. Here the ass is certainly
a form of the Sun-god, and the serpent is Hai, a form of Apep,

368 THE PIG

and it is clear from this that the ass was at one period held to be
a god. In the cxxvth Chapter we are told that the Ass held a
conversation with the Cat, and the passage in which the statement
occurs affords additional proof that the ass was a symbol of the
Sun-god. The probable explanation of the existence of these two
opposite views about the ass is that Egyptian opinion changed
about the animal, and that the later form of it held the ass to be
a devil and not a god as in the oldest times. Plutarch records a
legend (De hide, § 31) to the effect that Typhon, i.e., Set, escaped
from out of the battle with Horus on the back of an ass, and that
after he had got into a place of safety he begat two sons, Hiero-
solymus and Judaeus ; but no reliance can be placed on a state-
ment which is so absurd on the face of it.

The Pig possessed a reputation for evil in Egypt, as in many
other countries of the East, and the Egyptians always associated
the animal with Set or Typhon. The cxiith Chapter of the Booh
of the Dead supplies us with the reason why it was held in such
abomination, and tells us that Ra said to Horus one day, " Let me
" see what is coming to pass in thine eye," and having looked, he
said to Horus, " Look at that black pig." Thereupon Horus
looked, and he immediately felt that a great injury was done to
his eye, and he said to Ra, " Verily, my eye seemeth as if it were
" an eye upon which Suti had inflicted a blow." The text goes on
to say that the black pig was no other than Suti, who had trans-
formed himself into a black pig, and had aimed the blow which
had damaged the eye of Horus. As the result of this the god Ra
ordered his companion gods to regard the pig as an abominable
animal in future. According to Herodotus (ii. 47), if an Egyptian
had only his garment touched by a pig he would go straightway
to the Nile and plunge into it to cleanse himself from pollution.
The same writer tells us that swineherds were the only men who
were not allowed to enter any of the temples, and that the
Egyptians sacrificed the pig to the moon and Bacchus only. The
poor, through want of means, used to make pigs of dough, and
having baked them, they would offer them up as sacrifices, but
the wealthy, having seen the tip of the tail of the animal and its
spleen, and caul, and fat from the belly burnt in the fire, would

SHREW-MOUSE, HEDGEHOG 369

eat the flesh at the period of full moon, but at no other time,
Horapollo (ii. 37) says that the hog was the symbol of a filthy
man, and iElian, in his account of the pig (De Natura Auiunilium,
x. 16), after stating that it eats human flesh, goes on to say that
the Egyptians abominated it more than any other animal. On the
other hand, they kept pigs and did not sacrifice them too
abundantly, because they employed them to tread the grain into
the ground with their feet. According to the Rubric to the
cxxvth Chapter of the Booh of the Dead, the vignette was to be
drawn in colour upon " a new tile moulded from earth upon which
" neither a pig nor any other animal hath trodden." Why, how-
ever, the pig should be especially mentioned is hard to say. From
one point of view the pig was a sacrosanct animal, and it is clear
that the idea of its being holy arose from its connexion with Osiris ;
the texts, unfortunately, do not explain its exact connexion with
this god, and it is doubtful if the Egyptians of the dynastic period
themselves possessed any definite information on the subject.

Though representations of the Bat, called in the texts setcha-

l-hemu, H J '^ e |\ ^ , and taki c^> "%\ S (1(1 , have been found

in Egyptian tombs, proof is wanting that it was worshipped by
the Egyptians of the dynastic period ; a green slate model of a
bat was, however, found with other predynastic remains in Upper
Egypt, and it seems that it must have been regarded at least as a
sacred creature.

Among small animals the Shrew-mouse and the Hedgehog
were considered to be sacred, but the texts afford no informa-
tion about the parts which they played in Egyptian mythology ;
figures of both animals in porcelain and bronze have been
found in the tombs. According to Herodotus (ii. 67) the shrew-
mouse was sacred to the goddess Buto, i.e., Uatchit, and all
mummies of the animal were buried in her city ; one legend about
it declared that Uatchit took the form of the shrew-mouse that she
might be the better able to escape from Typhon, who was seeking
to destroy Horus, the son of Osiris, after he had been committed
to her charge. Curiously enough, the shrew-mouse was thought
by the Egyptians to be a blind animal, and Plutarch declares
ii — b b

370 ICHNEUMON

(Symp. iv. 5) that it was held to be the proper symbol of darkness ;
in connexion with this it is interesting to note that the inscriptions
on the bronze figures of the animal identify it with Heru-khent-
an-maa, i.e., the " Blind Horus," or, " Horus who dwelleth in
darkness."

The Ichneumon, in Egyptian Jchatru, T "v\ ° "v\ , in Coptic

cy<^eoY?\, as a destroyer of snakes and the eggs of crocodiles, has
formed the subject of many curious legends which have been
preserved by classical writers.1 Pliny says that " it plunges itself
" repeatedly into the mud, and then dries itself in the sun : as soon
" as, by these means, it has armed itself with a sufficient number
" of coatings, it proceeds to the combat. Raising its tail, and
"turning its back to the serpent, it receives its stings, which are
" inflicted to no purpose, until at last, turning its head sideways,
" and viewing its enemy, it seizes it by the throat." The
ichneumon was said to destroy not only the eggs of the crocodile,
but also the animal itself. According to Strabo, their habit was
to lie in wait for the crocodiles, when the latter were basking in
the sun with their mouths wide open ; they then dropped into
their jaws, and eating through their intestines and belly issued
forth from the dead body. Diodorus declares that the ichneumon
only breaks the eggs with the idea of rendering a service to man,
and thinks that the creature derives no benefit itself from its act,
and he goes on to say that but for the ichneumon the number of
crocodiles would be so great that no one would be able to approach
the Nile. Several figures of the iclmeumon in bronze have been
found in the tombs, but the texts supply no information about the
beliefs which the Egyptians entertained about this remarkable
animal. Modern naturalists have shown that there is no truth in
the statement that it is immune from the effects 'of snake-bite, or
that having been bitten it has recourse to the root of a certain
plant as an antidote ; the fact is that its great agility and quickness
of eye enable it to avoid the fangs of the serpent, and to take the
first opportunity of fixing its own teeth in the back of the reptile's

1 Herodotus, ii. 67; Diodorus, i. 87; Strabo, xvii., i. 39; Plutarch, Be
Iside, § 74 ; iElian, vi. 38 ; Aristotle, Hist. Anim., ix. 6 ; Pliny, viii. 36.

HARE, PHOENIX 371

neck. It is very fond of eggs, and for this reason seeks out those
of the crocodile with great avidity, but it loves equally well the
eggs of poultry, and in consequence it sometimes bears an evil
reputation among the keepers of hens, turkeys, etc.

The Hare was worshipped as a deity, and in the vignette of
the Elysian Fields we see a hare-headed god, and a snake-headed
god, and a bull-headed god sitting side by side ; a hare-headed
god also guards one of the Seven Halls in the Underworld. The
Hare-god was probably called Unnu.1

Among the birds which were worshipped by the Egyptians,
or held to be sacred, the following were the most important : —
1. The Bennu, ^^, a bird of the heron species which was
identified with the Phoenix. This bird is said to have created
itself, and to have come into being from out of the fire which
burned on the top of the sacred Persea Tree of Heliopolis ; it
was essentially a Sun-bird, and was a symbol both of the risino-
sun and of the dead Sun-god Osiris, from whom it sprang, and
to whom it was sacred. The Bennu not only typified the new
birth of the sun each morning, but in the earliest period of
dynastic history it became the symbol of the resurrection of
mankind, for a man's spiritual body was believed to sprint
from the dead physical body, just as the living sun of to-day had
its origin in the dead sun of yesterday. The Bennu sprang from
the heart of Osiris, and was, in consequence, a most holy bird ; in
a picture reproduced by Signor Lanzone,2 it is represented sitting
on the branches of a tree which grows by the side of a sepulchral
chamber. In the lxxxiiird Chapter of the Booh of the Dead,
which provides the formula for enabling the deceased to take the
form of the Bennu, this bird says, " I came into being from unformed
" matter. I came into existence like the god Khepera. I am the

" germs of every god," ° Vvft c ^^ | ^37* According

° J ° 7 ^^^ $>± A ^=^" III I °

to Herodotus (ii. 77), the phoenix only made its appearance once in

1 " Unnut, lady of Unnut," -^> O ^ ^37 ^> 0 @ , is the female form

oee Lanzone, JJizumario, pi. o2.

- D!;:iortarto, pi. 70.

372 VULTURE, HAWK

five hundred years ; his plumage was partly golden-coloured and
partly red, and in size and form he resembled an eagle. He came
from Arabia, and brought with him the body of his father, which
he had enclosed in an egg of myrrh, to the temple of the sun, and
buried him there. Pliny says (x. 3) that when the phoenix
became old he built a nest of cassia and sprigs of incense, and that
having filled it with perfumes he lay down and died. From his
bones and marrow there sprang a small worm which in process of
time changed into a little bird, which, having buried the remains
of its predecessor, carried off the nest to the City of the Sun.

2. The Vultuee was the symbol of the goddesses Nekhebet,
Mut, Neith, and others who were identified with Nekhebet ; the
cult of the vulture is extremely ancient in Egypt, and dates
probably from predynastic times, for one of the oldest titles of the
Pharaohs of Egypt is " Lord of the city of the Vulture (Nekhebet,
or Eileithyiapolis), lord of the city of the Uraeus" (Uatchet, or
Buto), and it is found engraved on monuments of the late pre-
dynastic and early archaic periods. iElian, in describing the
vultures (ii. 46), says that they hover about the dead and dying,
and eat human flesh, and that they follow men to battle as if
knowing that they would be slain. According to this writer, all
vultures are females, and no male vulture was ever known ; to
obtain young they turn their backs to the south, or south-east
wind, which fecundates them, and they bring forth young after
three years.

3. The Hawk was sacred to Horus, Ra, Osiris, Seker, and to
other cognate gods, and its worship was universal throughout Egypt
in predynastic times ; the centre of the cult of the Hawk-god was
Hieraconpolis, or the " Hawk City." The hawk was not only a
Sun-bird but, when represented with a human head, was symbolic
of the human soul. According to Herodotus (ii. 65), death was
the punishment of the man who killed a hawk or an ibis, and
Diodorus records (i. 83) that the sacred hawks were maintained
at the public expense, and that they would come to their keepers
when called, and would catch the pieces of raw meat which they
threw to them in full flight. The Egyptians venerated two
species, i.e., the golden hawk, j] h ^^* ^tQ /ww^ f^H^ an(j ^he

HERON, SWALLOAV 37:3

sacred hawk, J (1 ^z^> vv 1 <=> 3 ; from the lxxviith Chapter of

the Book of the Dead it may be gathered that the former was
supposed to be four cubits wide, and that it was identified with
the Bennu, or Phoenix, is proved by the words in the texts which
are put into the mouth of the deceased, " I have risen, and I have
" gathered myself together like the beautiful hawk of gold, which
" hath the head of a Bennu, and Ra entereth in day by day to
" hearken unto my words." The divine hawk was, as we learn
from the lxxviiith Chapter, the offspring of Tern, and the symbol of
the One God, and of Horus as the successor of his father Osiris, to
whom " millions of years minister, and whom millions of years
" hold in fear ; for him the gods labour, and for him the gods toil
" millions of years."

4. The Heron, x ^, was certainly a sacred bird, and that

AA/WVA \\

its body was regarded as a possible home for a human soul is
proved by the lxxxivth Chapter of the Book of the Dead, which
was composed with the view of helping a man to effect a trans-
formation into a heron.

5. The Swallow also was a bird wherein the human soul
might reincarnate itself, and the object of the lxxxvith Chapter of
the Book of the Dead was to enable it to do so ; the Rubric of the
Chapter declares that if it be known by the deceased, " he shall
" come forth by day, and he shall not be turned back at any gate
" in the Underworld, and that he shall make his transformations
" into a swallow regularly and continually." In the opening
words the deceased is made to say, " I am a swallow, I am a
" swallow, I am the Scorpion, the daughter of Ra," a fact which
seems to show that the swallow was connected with the Scorpion-
goddess [Serqet. From a tablet at Turin, which is published by
Signor Lanzone,1 we see that offerings were made to the swallow ;
the bird is seen perched upon a pylon-shaped building, before
which stands a table loaded with offerings, and above are a few
short lines of text in which it is called the " beautiful swallow,"

^, T ^fe . According to Plutarch, the goddess Isis

1 Bizionario, pi. 118.

374 GOOSE

took upon herself the form of a swallow when she was lamenting
the death of Osiris.

6. The Goose, or at least one species of it, was sacred to
Amen-Ra, a fact which is hard to explain. In a drawing
o-iven by Signor Lanzone l we have a vase of flowers resting
upon the ends of two pylon-shaped buildings, and on each of

these stands a goose with its shadoAv, T, behind it, or by its

side ; the five lines of the text above read, " Amen-Ra, the beautiful
Goose," and " the beautiful Goose of Amen-Ra." In another scene
which is likewise reproduced 2 by Lanzone, is depicted a goose with
its shadow standing on a building as before, and opposite to it
is seated Amen-Ra ; before the god and the goose is a table of
offerings. The words above the god read, " Amen-Ra, the hearer
of entreaty," and those over the goose are " the beautiful Goose,

greatly beloved," Q = °^^Mi,^P=r^~= T'
In the earliest time the goose, or rather gander, was associated
with Seb the erpdt, a , of the gods, who is called in the Boole

of the Dead "the Great Cackler" (Chapters liv., lv.). The goose
was a favourite article of food in Egypt, and was greatly in
request for offerings in the temples ; according to Herodotus
(ii. 37) a portion of the daily food of the priests consisted of goose
flesh. The goose is said to have been sacred to Isis, and the centre
of the great trade in the bird was X-iqvo^oaKiov, or XrjvofiocrKia
(Chenoboscium or Chenoboscia), i.e., the " Goose pen," a town in
Upper Egypt, which was situated in the nome Diospolites, and was
quite near to the marshes wherein large numbers of geese were
fattened systematically. The Copts gave the name of " Sheneset "
to the town, and this has been identified with the Egyptian

Isn^ r| , " Het-sa-Ast," by Brugsch;3 on the other hand
M. Amelineau thinks that the Greek name Chenoboskion is derived
from the words y TqTqT ^j\ * — D /wwvv lbs, ' n^> which, he says,
are equivalent in meaning to " the place where the geese are
fattened." The meaning of the goose as a hieroglyphic is " child "

1 Dizionario, pi. 22. = Ibid., pi. 361. s Diet. Geog., p. 659.

IBIS 375

or "son," and Horapollo goes so far as to say (i. 53) that it was
chosen to denote a son from its love to its young, being always
ready to give itself up to the hunter if only they might be pre-
served, and that owing to this trait in its character the Egyptians
revered it.

7. The Ibis was universally venerated throughout Egypt, and

the centre of its cult in very early times was the city of Khemennu,

or Hermopolis, where the bird was associated with the Moon

and with Thoth, the scribe of the gods.1 It seems to have been

worshipped in the first instance because it killed snakes and

reptiles in general in large numbers, and it was thought to destroy

the winged serpents, which, it was declared, were brought over

into Egypt from the deserts of Libya by the west wind. Herodotus

tells us that he once went to a certain place in Arabia, almost

exactly opposite the city of Buto, to make inquiries concerning

the winged serpents. On his arrival he " saw the back-bones and

' ribs of serpents in such numbers as it is impossible to describe ;

• of the ribs there were a multitude of heaps, some great, some

'small, some middle-sized. The place where the bones lie is at

' the entrance of a narrow gorge between steep mountains, which

' there open upon a spacious plain communicating with the great

' plain of Egypt. The story goes, that with the spring, the

' winged snakes come flying from Arabia towards Egypt, but

' are met in this gorge by the birds called ibises, who forbid their

' entrance and destroy them all. The Arabians assert, and the

' Egyptians also admit, that it is on account of the service thus

' rendered that the Egyptians hold the ibis in so much reverence.

' The ibis is a bird of a deep black colour, with legs like a crane ;

'its beak is strongly hooked, and its size is about that of the

' landrail. This is a description of the black ibis which contends

' with the serpents. The commoner sort, for there are two quite

' distinct species, has the head and the whole throat bare of

' feathers ; its general plumage is white, but the head and neck

' are jet black, as also are the tips of the wings and the extremity

' of the tail ; in its beak and legs it resembles the other species.

1 See /Elian, Be Nat. Annual., x. 29; Horapollo, i. 10, 36; Herodotus ii.,
p. 75 ; Diodorus, i. 83 ; Plutarch, Be Iside, § 75 ; etc.

376 TORTOISE, SERPENT

•' The winged serpent is shaped like the water-snake. Its wings
•' are not feathered, but resemble very closely those of the bat." l

Among the reptiles which were deified by the Egyptians,
or were regarded as sacred creatures, may be mentioned the
folio win or : — 1. The Tortoise or Turtle, which probably came
from Nubia, and was worshipped or revered through fear. The
Tortoise-god Apesh, C) c|£§>, was associated with the powers of
darkness, and night, and evil, and a place was assigned to him in
the heavens with their representatives. In the clxist Chapter of
the Book of the Dead mention is made of the Tortoise, or Turtle,
in such a way, as to suggest that he was an enemy of Ra, and the
formula " Ra liveth, the Tortoise dieth," is given four times, once
in connexion with each of the four winds of heaven. The tortoise
Sheta, °a'^^^j is also mentioned in the lxxxiiird Chapter,
wherein the deceased is made to declare that he has germinated
like the things which germinate, and has clothed himself like
the tortoise.

2. Of the Serpent and Snake many varieties were worshipped
by the Egyptians for the sake of the good qualities which
they possessed, and many were revered through fear only. In
predynastic times Egypt was overrun with serpents and snakes
of all kinds, and the Pyramid Texts prove that her inhabitants
were terribly afraid of them ; the formulae which are found in the
pyramid of Unas against snakes are probably older than dynastic
times, and their large numbers suggest that the serpent tribes were
man's chief enemies. The cult of the uraeus, or asp, is extremely
ancient, and its centre was the city of Per-Uatchet, or Buto, where
a temple was built in honour of the Uraeus-goddess Uatchet,

|J U (J 14^, in early dynastic times. This city enjoyed with that

of Nekhebet a position of peculiar importance among the
Egyptians, and one of the oldest royal titles is " Lord of Nekhebet,
lord of Uatchet," i.e., lord of the Vulture-city, lord of the Uraeus-
city. The cities of Nekhebet and Uatchet were in fact the
ecclesiastical centres of the Southern and Northern kingdoms of

1 Rawlinson's Herodotus, vol. ii., pp. 12-i, 125.

The Goddess SERQET.

SCORPION 377

Egypt, and they were first founded in primitive times when the
vulture and the uraeus were especially worshipped. The great
enemy of Horus, and Ra, and Osiris, and also of the deceased in
the Underworld was the monster serpent Apep, or Apophis, which
directed the attacks on gods and men of numbers of serpent broods,
and which was held to be the personification of all evil ; on the
other hand the uraeus was the symbol of divinity and royalty, for
the walls of the abode of Osiris were surmounted by "living uraei,"
and the god Ra wore two uraei upon his forehead, and every king
is represented with a uraeus upon his forehead. In primitive times,
when man coveted the powers of various birds and reptiles, and
when he appears to have wished to be able to assume their forms
after death, the priests provided a number of formulae which would
enable him to do this, and among them was one which gave the

deceased the power of becoming the serpent Sata, 1^ " , and

which read, " I am the serpent Sata whose years are many. I die
" and I am born again each day. I am the serpent Sata which
" dwelleth in the uttermost parts of the earth. I die and I am
" born again, and I renew myself, and I grow young each day." l
In religious texts the uraeus is associated with Isis and Nephthys,
but this is due to the fact that in comparatively late times these
goddesses were identified with Uatchet, the uraeus-goddess, who
was at one time or another absorbed into all the great goddesses,
many of whom were regarded as benevolent and beneficent deities
and the protectors of a man's house, and land and crops, and
children.

3. The Scorpion was venerated in Egypt at a very early
period, and the scorpion-goddess Serqet or Selqet was in some
of her aspects associated with the powers of evil, and in others
with the goddess Isis. In the xxxiind Chapter of the Booh of the
Dead she appears as a friend of the deceased, and in the xliind
Chapter his teeth are identified with those of the goddess. From
the legend of Isis which is told on the Metternich Stele we learn
that this goddess was accompanied on her journey by Seven
Scorpions, and that the child Horus was stung by a scorpion which

1 Booh of the Bead, Chapter Ixxxvii.

378 APSHAIT, BEBAIT

made its way to him in spite of all the precautions which the
goddess had taken. According to iElian (x. 19), the scorpions of
Coptos were of a most formidable character, and whosoever was
bitten by one of them died of a certainty; in spite of this, however,
they respected Isis so much that they never stung the women
who went to the temple of the goddess to pray, even though they
walked with their feet bare or prostrated themselves on the
ground. This statement is useful as showing that the scorpion
was sacred to Isis.

4. The xxxvith Chapter of the Book of the Dead mentions
a kind of beetle called Apshait, n ToTqT 'yx (](] ^> which was

supposed to gnaw the bodies of the dead. In one vignette of the
Chapter the deceased is seen threatening it with a knife, and in
the other the creature is represented in the form of an ordinary
scarabaeus which is being speared by him. The Apshait is
probably the beetle which is often found crushed between the
bandages of poorly made mummies, or even inside the body itself,
where it has forced its way in search of food.

5. In the lxxvi th and civth Chapters of the Book of the Bead an
insect called Abit, ^ J (]() - "^ , or Bebait, J J %^ \\ - »&,
is mentioned which is said to lead the deceased into the " House of
the King," and to bring him "to see the great gods who are in
the Underworld " ; this creature is probably to be identified with
the praying Mantis (mantis religiosa) about which so many legends
are current.

6. The Frog appears to have been worshipped in primitive
times as the symbol of generation, birth, and fertility in general ;

the Frog-goddess Heqet, | JN, or Heqtit, | flfl^Jj? was
identified with Hathor, and was originally the female counterpart
of Khnemu, by whom she became the mother of Heru-ur. The
great antiquity of the cult of the frog is proved by the fact that
each of the four primeval gods Heh, Kek, Nau, and Amen is
depicted with the head of a frog, while his female counterpart has
the head of a serpent. The cult of the frog is one of the oldest in
Egypt, and the Frog-god and the Frog-goddess were believed to
have played very prominent parts in the creation of the world.

GRASSHOPPER, BEETLE 379

According to Horapollo (i. 25), the frog typified an imperfectly
formed man, j4.7rXo.aTou Se dvOpcunov ypd(f)OVT€<$ fidrpayov ^ojypcufxiv-
<Tiv, because it was generated from the slime of the river, whence
it occasionally happens that it is seen with one part of a frog, and
the remainder formed of slime, so that should the river fall, the
animal would be left imperfect ; the half-formed creatures referred
to by Diodorus (i. 10) seem to have been frogs. JElian also
declares (ii. 5G) that in a shower which once fell upon him there
were half- formed frogs, and that whilst their fore parts were
provided with two feet their hind parts were shapeless !

7. With the Grasshopper ideas of religious enjoyment seem
to have been associated, for in the Book of the Dead (Chap, cxxv.)
the deceased says, " I have rested in the Field of the Grasshoppers "

(MA ^ ^*= ^ vv y^) Sekhet-Saxehemu), wherein was
situated the " northern city ; " it lay to the south of Sekhet-hetep.
The grasshopper is mentioned as early as the VTth Dynasty, and
in the text of Pepi II. (line 860) the king is said to " arrive in

heaven like the grasshopper of Ra," □ | j\ ^^ (a '111 v°Ju]

8. Chief among insects in importance was the Beetle, or
Scarabaeus, which was called by the Egyptians kheprerd,

{trf h^£' anc^ was ^ie svmD°l °f Khepera, 0<cr>n,jj, the

great god of creation and resurrection. The Beetle-god is repre-
sented at times with a beetle upon his head, and at others with a
beetle for a head ; as Khepera' s attributes have already been fully
described we need only repeat here that he was the " father of the
gods," and the creator of all things in heaven and earth, that he
was self-besrotten and self-born, and that he was identified with the
rising sun, and new birth generally. The beetle or scarabaeus
which was modelled by the Egyptians in such large numbers
belongs to the family called Scarahaeidae (Coprophagi), of which
the Scarabaeus saner is the type. These insects compose a very
numerous group of dung-feeding Lamellicorns, of which, however,
the majority are inhabitants of tropical countries. A remarkable
peculiarity exists in the structure and situation of the hind legs,

380 BEETLE

which are placed so near the extremity of the body, and so far
from each other as to give the insect a most extraordinary
appearance when walking.

This peculiar formation is, nevertheless, particularly serviceable
to its possessors in rolling the balls of excrementitious matter in
which they enclose their eggs ; wherefore these insects were
named by the first naturalists Pilulariae. These balls are at first
irregular and soft, but, by degrees, and during the process of
rolling along, become rounded and harder ; they are propelled by
means of the hind legs. Sometimes these balls are an inch and a
half, or two inches in diameter, and in rolling them along the
beetles stand almost upon their heads, with the heads turned from
the balls. These manoeuvres have for their object the burying of
the balls in holes, which the insects have previously dug for their
reception ; and it is upon the dung thus deposited that the larvae
feed. It does not appear that these beetles have the instinct to
distinguish their own balls, as they will seize upon those belonging
to another, in case they have lost their own ; and, indeed, it is said
that several of them occasionally assist in rolling the same ball.
The males as well as the females assist in rolling the pellets. They
fly during the hottest part of the day.1 From the above extract it
is clear that the scarabaeus is in the habit of laying its eggs in dung,
which is to serve as food for its larvae, and that the larvae are
hatched by the heat of the sun's rays. The ball of matter contain-
ing potential life was compared to the sun's globe, which contained
the germs of all life, and the beetle, with its ball of matter and
eggs, was regarded as the symbol of the great god Khepera who
rolled the globe of the sun across the sky. Now, the god Khepera
also represented inert but living matter, which was about to begin
a course of existence for the first time, or to enjoy a renewal of
life, and he was thus not only the creator of life but also the
restorer or renewer of life, and so at a very early period became
associated by the Egyptians, first with the idea of the new birth
of the sun daily, and secondly, with the resurrection of man. And
since the scarabaeus was identified with him that insect became at

1 J. 0. Westwood, An Introduction to the Modern Classification of Insects,
London, 1839, vol. i., p. 204 ff.

BEETLE 381

once the symbol of the god and of the Resurrection. Now the dead
human body, from one aspect, contained the germ of life, that is
to say, the germ of the spiritual body, which was called into being
by means of the prayers that were recited and the ceremonies that
were performed on the day of the funeral ; from this point of view
the egg-ball of the scarabaeus and the dead body were identical.
Moreover, as the scarabaeus had given potential life to its eggs in
the ball, so, it was thought, would a model of the scarab, itself the
symbol of the god of new life and resurrection, also give potential
life to the dead body upon which it was placed, and keep life in
the living body, always provided that the proper words of power
were first said over it or written upon it. The idea of " life "
appears to have been associated with the scarab from time
immemorial in Egypt and the Eastern Sudan, for to this day the
insect is dried, pounded, and mixed with water, and then drunk
by women, who believe it to be an unfailing specific for the
production of large families.

That the scarab was associated with the sun is clear from
a passage in the text of Unas (line 477), where it is said, "This
" Unas flieth like a bird, and alighteth like a beetle ; he flieth like
" a bird and he alighteth like a beetle upon the throne which is

" empty in thy boat, 0 Ra," Q %? (^HJlfl D ^

I D/j*i n n

klSPfc

=^ O . In the text of Teta

and Pepi I. is declared to be " the son of the scarab which is born
" in Hetepet under the hair of Iusaas the Northern, and the issue

" ^ *• brow of Seb," g ffi ^ ■ (ft M & f5S * P >!>

-^ ^ P °<=> Ik P ® ^ ^ ^ V 1&* J * Amono classical
writers1 the opinion prevailed that female scarabs did not exist,
and Latreille thinks that this belief arose from the fact that the
females are exceedingly like the males, and that both sexes appear

1 J31ian, x. 15 ; Horapollo, i. x. ; Porphyry, Be Abstinentia, iv. 9.

382 BEETLE

to divide the care of their offspring equally between them.
According to Horapollo, a scarabaeus denotes an " only -begotten,
generation, father, world, and man." It represents an "only-
begotten " because the scarabaeus is a creature self-produced, being
unconceived by a female. The male, when desirous of procreating,
takes some ox-dung, and shapes it into a spherical form like the
world. He next rolls it from east to west, looking himself towards
the east. Having dug a hole, he buries it in it for twenty-eight
days ; on the twenty-ninth day he opens the ball, and throws it
into the water, and from it the scarabaei come forth. The idea
of " generation " arises from its supposed acts. The scarabaeus
denotes a "father" because it is engendered by a father only, and
" world " because in its generation it is fashioned in the form of
the world, and " man " because there is no female race among
them. Every scarabaeus was also supposed to have thirty toes,
corresponding with the thirty clays' duration of the month. For
accounts of the use of scarabs as amulets the reader is referred to
other works.1

Concerning the cult of Fish among the Egyptians but little
can be said, because the hieroglyphic texts afford us little informa-
tion on the subject. According to Strabo (xvii. 2, 4), there were
" in the Nile fish in great quantity and of different kinds, having
" a peculiar and indigenous character. The best known are the
" Oxyrhynchus, and the Lepidotus, the Latus, the Alabes, the
" Coracinus, the Choerus, and the Phagrorius, called also the
" Phagrus. Besides these are the Silurus, the Citharus, the
" Thrissa, the Cestreus, the Lychnus, the Physa, the Bous, or ox,
" and large shell-fish which emit a sound like that of wailing."
Among these were chiefly worshipped the Oxyrhynchus, the
Phagrus, the Latus, and the Lepidotus. The chief seat of the cult
of the Oxyrhynchus Fish was the city of Oxyrhynchus, where it
was held in the greatest reverence ; this fish was supposed to have
swallowed the phallus of Osiris 2 when Set was hacking the body of
this god in pieces, and for this reason was sacred not only in the
nome of the Oxyrhynchites and its metropolis, but all over Egypt.

1 See my Mummy, p. 233 ff. ; Magic, p. 35 ff. - Plutarch, Be Iside, § 18.

FISHES 383

In certain places the Egyptians would not eat it. The Phagrus,
or eel, was worshipped in Upper Egypt, and mummied eels have
been found in small, sepulchral boxes. Of the Lepidotus Fish no
legends have been preserved ; the Latus was worshipped at Esneh.
The fish with the very wide and large mouth which is seen on the
head of the goddess Hatmehit, -=^ °<==^ 8 flfl ^ J) , has not yet been
identified. In the Booh of the Dead two mythological fish are
mentioned, the Abtu, ¥ J ££ v\<e=<, and the Ant, (j/wwvv<o<;
these fish were supposed to swim, one on each side of the bows of the
boat of the Sun-god, and to drive away from it every evil being or
thing in the waters which had a mind to attack it. The identifica-
tion of Nile fish is at present a difficult matter, but it is to be
hoped that when the Egyptian Government issues the monograph
on the fish of Egypt and the Delta, and of Nubia and the Sudan
it may be possible to name correctly the various bronze and
wooden fish which exist in the many collections of Egyptian
antiquities in Egypt and Europe.

INDEX

A = Thoth, i. 402
Aa-ab, ii. 127
Aaai, i. 342
Aaai, ii. 320
Aa-am-khekh, ii. 302
Aaan. ii. 268
Aaapef, ii. 245
Aah, ii. 323
Aahet. ii. 323
Aahmes II., i. 458
Aah-Tehuti, i. 41-2, 413
Aai, i. 345 ; ii. 317
Aai, ass-headed man, i.

196
Aai gods, i. 196
Aaiu-f-em-kha-nef, i. 254
Aakebi, i. 240, 342
Aakebi, ii. 317
Aakhabit, ii. 323
Aakhbu, i. 259
Aa-kheperu-mes-aru, i.

246
Aa-kheru, i. 177 ; ii.

326
Aaniu, i. 188, 304
A an. ii. 2 'J 2
Anna, i. 211
Aana-tuati, ii. 320
Aapef, ii. 326
Aarjetct. i. 494
Aaqetqet, ii. 323
Aar. ii. 63
A.a rat her ab neter het,

ii. 185
II — c c

Aarer, i. 455

Aaru, ii. 120 ; Lake of,

i. 2t)7
Aa-sekhemu, i. 178
Aa-shefit, i. Ill ; ii. 58
Aa-sheft, ii. 300
Aasith, ii. 280
Aatiu, ii. 317
Aat (Isis), ii. 213
Aatof Seb, ii. 95
Aat of Tefnut, ii. 93
Aats of Osiris, the Fifteen,

i. 177
Aat-aat, i. 492
Aat-aatet, i. 214
Aa-ta (nonie), i. 97
Aat-ab, i. 473, V. '2
Aa-tcba-Mutet, i. 401
Aat-en-sliet, ii. 60
Aat-hehu, i. 472
Aati, i. 419; ii. 327
Aati, ii. 157
Aat-khu, i. 178
Aat-klm. i. 2H
Aat of Ra, i. 471
Aat-setekau, i. 241
Aat-sbatet, i. 481
Aat-shefsbeft, i. 194
Aat-tchamutet, i. 421
Aat-Tchetemit, i. 484
Aat-Tefnut, i. 517
Aatu, i. 341
A an. i. 186
Ab, i. 211

Abata, ii. 326
Abaton, ii. 213
Ab-em-tu-f, ii. 301
Abesh, i. 198
Abet-neterus, i. 248
Abit, ii. ::!7s
Abrabam, i. 277
Ab sceptre, i. 162 ; ii. 8
Ab-sha-am-Tuat, i. 236
Abshek, i. 429
Ab-siu, ii. 316
Abt (nonie), i. 97
Abt, ii. 261
Ab-ta, i. 194
Abtiti, temple of, i. 405
Abt-tesi-rut-en-neter, ii.

326
Abtu (Abydos), i, 97,

410, 492
Abtu Fish, i. 324; ii.

209, 383
Ab-tut (Abydos), i. 97
Abu, i. 96, 365, 463 ; ii.

49, 51, 56
Abu Simbel, ii. 22
Abu-ur, ii. 323
Abydos, i/97, 103, 104,

101 ; ii. 118, 14s
Abydos, the goal of souls,

i. 175
Abyssinia, ii. 108
Adam, i. 6
A don, ii. 7 1
Aeeiouo, i. 280

386

INDEX

Aelian, ii. 346, 352, 369,

370, 372, 379, 381
JElian, ii. 358, 360;

quoted,! 63, 356, 402;

ii. 93
Af, the dead Sun-God, i.

206,257,505; his new

birth, i. 260
Af, i. 274
Afa beings, i. 160
Af-Asar, i. 234
Afau, i. 211
Affi, i. 241
Af-Ea, i. 226
Af-Tem, i. 234
Afu gods, i. 83, 84
Afu on his staircase, i.

211
Afu, the dead Kkepera,

i. 226
Ah (Aah), ii. 325
Aha, i. 31, 453 ; plaque

of, i. 24
Aha-aaui, ii. 326
Aha-an-urt-nef, ii. 327
Aha-en-urt-nef, i. 238
Aha-netern, i. 220
Ahabit, ii. 302
Ahat, i. 248
Aliat, ii. 19
Ahau-hrau, ii. 326
Ahet, i. 161
Aheti, ii. 325
Ahi, i. 228, 469, 495;

ii. 322, 325
Ahibit, ii. 325
Ahi-mu (?), i. 419
Ahit, ii. 184
Ahiu, ii. 325
Ahu, i. 79
Ai, i. 196
Ai (king), ii. 84
•'Ain Shems, ii. 108
Aion, i. 285
Air, i. 288

Akau, ii. 325
Akebiu, i. 201
Akeneh, i. 23
Akent, i. 433
Aken-tau-k-ha-kheru, i,

176 ; ii. 325
Akenti, i. 177
Akenu, i. 433 ; ii. 325
Aker, i. 33, 45, 79, 325 ;

ii. 34
Aker, Lion-god, ii. 360,

361
Akert, i. 194, 246; ii.

153, 154, 302
Akertet, ii. 20
Akert - khent - ast - s, ii,

325
Akeru, ii. 323, 360
Akeru gods, ii. 98
Akerui, ii. 360
Akesi, i. 178
Aket of Set, i. 411
Akhan-niaati, i. 191
Akhekh, ii. 247
Akhekh, ii. 270
Akkekhi, i. 203
Akkekhu, ii. 327
xikhem-hemi-f, i. 242
Akhem - khemes - f, i.

242
Akhem-sek-f, i. 242
Akhemu-Betesli, ii. 120
Akhem-urt-f, i. 242
Akhemu-Seku, i. 198;

ii. 120, 250
Akhenm-Sesh- email, ii,
_120

Akhen-maati-f, ii. 327
Akhet-nen-tha, i. 79
Akhmim, ii. 188
Akhmiu, i. 196
Akhpa, i. 344
Akhrokhar, i. 266
Akhsesef, ii. 325
Akizzi, ii. 23

Alabastronpolis, i. 98,

102, 432
Alabes fish, ii. 382
Al-A'raf, i. 171
Al-Basra, i. 6
Ale, i.*178
Aleppo, ii. 283
Alexander the Great, i.
293, 489 ; his son, i.
293
Alexandria, i. 332 ; ii,
_ 197

Alkat, i. 433
Al-Kharga, ii, 22
Allah, i. 141
Al-lul, ii. 316
Am, i. 326
Am, ii. 312
Ama, i. 250
Ama, i. 346
Ama-Amta, i. 346
Am-aau, ii. 246, 326
Ainait, ii. 283
Amam, i. 326
Amain, ii. 326
Amam-maat, ii. 326
Amam-mitu, i. 211
Amam-ta, ii. 320
Amanei - tou - ouranou, i.

280
Am-xinnu, i. 90
Am-Antchet, i. 90
Am-ara-q^ih-f, i. 182
Ama-ta, i. 346
Am-beseku, i. 419 ; ii.

324
Amelineau, i. 269 ; ii.

374
Amemet, ii. 144, 326
Amemt, i. 443
Amen, i., 23, 79, 88; ii.

1-16, 324
Amen, a serpent, i, 218
Amen, city of, i. 366 ;

ii. 12

INDEX

387

Amen, derivations of the

name, ii. 2
Amen-ha, ii. 320
Amen-hau, i. 342
Amen - heri - ab, i. 401 ;

ii. 57
Ainen-Heru-pa-kkart, ii.

252
Amen-hetep, ii. 30
Amen-hetep III., i. 329 ;

ii. 23, 68, 69, 70, 279,

362 ; presented to

Amen-Ra, ii. 4
Amen-hetep IV., i. 104;

ii. 23, 68, 70, 71-84
Amen-hetep, son of Hapu,

i. 525
Ameni, ii. 317
Ameni, name of Ra, i. 345
Amen-khat, i. 198, 343 ;

ii. 317
Arnen-kheperutet, i. 499
Amen-na-an-ka-entek -

share, ii. 324
Amen-nain-an-ka-entek-

share, ii. 20
Amen-Nathekerethi-

Amen, ii. 20
A m e n - n a t h e k - r e t h i -

Amen, ii. 324
Amen of Sapi-res, i. 99
Amen [paid of Thoth), i.

113
Amen, quarrel of priests

of, with Amen-hetep

IV., ii. 74-84
Amen the Elder, i. 468
Amen-Ra, i. 97, 172; ii.

324
Amen-Ra, brotherhood

of, i. 175
Amen-Ea, company of,

ii. 2
Amen-Ra- Heru-khuti, ii.

324

Amen-Ra, Hymn to, ii.
5

Amen-Ea, incarnation of,
i. 330 j spread of his
cult, ii. 22

Amen-Ra of Sma-Behu-
tet, i. 100

Amen-Ra of Xoi's, i. 99

Amen - Ra- Horns - Osiris,

ii. 21

Amen-Ea - Mut - Khensu,

i. 114
Amen-Ea-Tem, ii. 16, 17
Amen -Ra-Temu-Khe-

pera- Heru-khuti, i.

447
Anient, ii. 317
Ament, i. 79 ; Circle of,

i. 220; Circles of, i.

340
Ament, counterpart of

Amen, i. 287; ii. 1. 2
Ament (goddess), ii. 29,

30, 55
Ament (Isis), ii. 213, 216
Ament (nome), i. 99
Ament of Apt, i. 465
Ament (pant of Thoth),

i. 113
Ament-nefert, i. 210
Ament-Ra, i. 465
Ament-semu-set, i. 226
Ameut-sthau, i. 216
Amentet, i. 172, 263 ; ii.

154
Amentet, i.e., Under-
world, ii. 201
Amentet, Bull of, ii. 15s :

Mountain of, ii. 153;

souls of, i. 196
Amentet-nefert, i. 178
Amenthes, ii. 201
Amenthet (goddess), i.

431
Amen-ur, i. 468

Amesu sceptre, ii. 8
Amet-tcheru, i. 211
Am - hauatu - eut - pehui-f,

ii. 324
Am-heh, ii. 326
Am-hent-f, i. 441
Am-henth-f, i. 79
Am-Hetch-pafir, i. 90
Ani-Het-Serqet-Ra-hete-

pet, i. 90
Am-Het-ur-Ra, i. 90
Am-huat-ent-peh-tf, i.

176
Ami-hemf, i. 25

Amit, goddess, i. 366
Am-kehuu, i. 38, 49

Am-khaibetu, i. 419

Am-khent (nome), i. 100 ,
444

Amkhiu nu Asar, ii. 185

Am-khu, i. 228

Ammehet,i. 178, 190, 216

Ammet, i. 432

Ammianus Marcellinus,
ii. 349, 352, 357

Ammi-seshet, i. 519

Arn-mit, i. 60, 218 ; ii.
362

Ammiu gods, ii. 100

Ammi-uaui-f, i. 200

Am-Neter-het, i. 90

Am-net-f, i. 200

Am-Nit, i. 179

Am-Pehu (nome), i. 100

Am-Sah, i. 90

Am-senf, i. 419
Am-sepa-f, i. 79, 441
Amset, i. 79, 491, 492
Amset = South, i. 158
Amseth, i. 456 ; ii. 184,

324
Amseti-Aah, i. 470

Am-snef, ii. 324
Amsu, i. 79, 97, 496,
507 ; ii. 20

388

INDEX

Arnsu (nome), i. 97
Arnsu, god of Panopolis,

i. 97; ii. 258, 280,

291, 293, 324
Amsu-Amen, ii. 8
Amsu-Heru, ii. 324
Anisu-Heru-ka-nekht, ii.

139
Amsu-Ra, ii. 36
Anisu suten Heru-nekht,

ii. 183
Anita i. 343
Am-ta, i. 346
Aui-Tep, i. 90
Am-tet, ii. 129
Amu, i. 250
Amu-aa, i. 211
Amulets in the Sudan, i.

16
Am-Unnu-Meht, i 90
Am-Unnu-Resu, i. 90
Am ut (Anubis), ii. 263
An, ii. 324
An, a form of Osiris, i.

446
An, a god, ii. 20
An, city of, i. 427
An (city), ii. 31, 32
An in Antes, ii. 154
An, of millions of years,

ii. 154

An, the warrior, ii. 312
Ana, i. 79 ; i. 456
An-aarere-tef, i. 495
An-a-f, i. 145, 419, 521 ;

ii. 324
An-aret-f, i. 495
An-atef-f, ii. 324
Anau gods, i. 202
Andrew, St., i. 280
Andrews, Dr. C. W., i.

11
Aneb, i. 514
Aneb-abt, i. 514
Aneb-athi, i. 514

Aneb-hetch (nome), i. 99,

512
Aneb-rest-f, i. 514
Anebu, i. 513
Anemph, i. 281
Aneniu, ii. 324
Anep, i. 437
An-erta-nef-bes-f-khenti-

heh'-f, i. 494 ; ii. 324
An-erta-nef-nebat, ii. 294
Auetch, ii. 176
An-f-em-hru-seksek, ii,

129
Angel of the two gods, i.

83
Angel of Death, i. 19
Angel of the Lord, i. 19
Angels, i. 6
Angels, functions of in

Kur'an, i. 5
Angels, mortal and im-
mortal, i. 6
Angels of service, i. 21
Angels of Thoth, ii. 119
Anhai, Papyrus of, i. 507
An-hat, i. 482
An-hefta, i. 194
An-her, i. 172, 173, 402 ;

ii. 184, 325, 359
An-heri-ertit-sa, ii. 324
An-hetep-f, ii. 325
An-Her, i. 97, 103, 115;

ii. 118, 291
An-her of Sebennytus, i.

100
Anhetep, i. 222
An-hetep-f, i. 419
An-hra, i. 176 ; ii. 325
Anhur, i. 103
Animals, sacred, ii. 345 ft.
Ani, Papyrus of, i. 335,

360, 427
Ani (scribe), ii. 69
Ani, the scribe, ii. 141-

146

Ani (city), i. 439
Ani (Esneh), i. 452
Ani, form of Sun-god, ii,

9, 10, 11
Animals, reason why

adored, i. 22
Animals, the abodes of

gods, i. 2
Anit, i. 427, 431, 469;

ii. 61, 65
Ankh, i. 79
Ankh-aapau, i. 222
Ankh-aru-tchefau, i. 234
Ankh-em-fentu, i. 176 ;

ii. 327
Ankhet (Isis), ii. 216
Ankhet - pu - ent- Sebek -

neb-Bakhau, ii. 327
Ankhet, scorpion goddess,

i. 220
Ankhet-kheperu, i. 216
Ankh-f-en-Khensu, i. 460
Ankh-hra, i. 228
Ankhi, ii. 326
Ankhi (serpent), i. 200
Ankhiu, i. 161
Ankh = Osiris, ii. 139
Ankh-s-en-Aten, ii, 83
Ankh- s -en- pa- A ten, ii.

83
Ankh-ta, i. 246
Ankh-taui, i. 513
Ankh-tauit, i. 433
Ankhti, ii. 326
Ankhtith, i. 234
Anku, i. 234
An-mut-f, i. 79 ; ii. 183,

301, 322, 324
Annu, i. 100, 354, 471 ;

ii. 4, 148
Annu, crops of, ii. 121
Annu Meht, i. 328
Annu, North, ii. 25
Annu, paut of gods of, i.
88

INDEX

389

Annu, priests of, i, 78
Annu-Rest, ii. 24
Annu Resu, i. 328
Annu, Souls of, i. 109
Annu, South, ii. 25
Annu, Two Companies of

gods of, i. 91
Annut hat, ii. 277
Ano-Menthu, i. 433
An = Osiris, ii. 139
Anpet, i. 432
Anpet, i. 496; ii. 292
Anpu, i. 79, 210, 340 ;

ii. 95, 261-266, 322,

324, 367
Anpu (norne), i. 98
Anpu, god of Anpu, i. 98
Anpu, god of Het-suten,

i. 98
Anpu am Uhet, ii. 185
Anpu-Horus, i. 493
Anpu khent neter seh, ii.

184
Anpu khent neter seh em

ren-f neb, ii. 185
Anqet, i. 431 ; ii. 50,

57 ff.
Anqet (Isis), ii. 216
Anqet Nephthys, ii. 57
An-rut-f,i. 352,410,482;

ii. 60 ; 155
Anshar, i. 289, 291
Ant, i. 161

Ant (city), i. 493, 515
Ant (country), i. 517
Ant (Dendera), i. 472
Ant Fish, i. 324; ii. 383
Ant (Tsis), ii. 213
Antaeopolis, i. 97
Antaeopolis of Tu-f i. 98
Antaeopolites, i. 96
Antaf, i. 23
An-ta-f, ii. 363
An-tcher-f, i. 79
Antchet, i. 88

An-tebu, ii. 325

xin-temt, ii. 324

Ant-en-Nut, ii. 103

Antes, ii. 154

Antet, i. 433

Antetu, i. 346

Anthat, i. 431, 432 ; ii.

277
Antheth, i. 228
Antheti, ii. 317
Anthretha, ii. 278
Anti, ii. 327
Antit, ii, 277
Antiu, i. 198
Antuf, i. 524
Ajm^Avo?, i. 289
Anu (the heavens), i. 359
Anubis, i. 9, 418, 425,

454 ; ii. 85, 129, 261-

266, 366
Anubis, Path of, i. 513
Anubis-Horus, i. 493
Anubis = Osiris, ii. 139
Anu-Ea-Bel, i. 290
Anunu, i. 454
Anuqet, ii. 53
Aoi, i. 280
Ap, ii. 268, 292
Apa-ankh, i. 454
'A-rraaSov, i. 289
Ape = Amen, ii. 2
Ape, a form of Thoth, i,

403
Ape and pig, i. 190
Ape, worship of, i. 2 ; the

sacred, ii. 364
Ape-god in Tuat, i. 347
Ape -gods, the four, i.

202
Apep, i. 11,61,180,2(12,

269 ff., 277, 324, 436,

447, 489 ; ii. 79, 107,

216, 245, 326 ; soul of,

i. 371
Apepa, ii. 251

Apep, Book of overthrow-
ing, i. 325
Apepi, i. 306
Aper-hra-neb-tchetla, i.

252
Aper-pehui, i. 516
Aper-ta, i. 344
Aper-ta, ii. 317
Apes, the, i. 346, 347
Apes of the East, i. 21
Apes, the four, i. 196
Apes, the Seven, ii. 268
Apes, the singing, i. 207
Apesh, ii. 376
Apet, ii. 29, 29, 30, 359
Apet (goddess), ii. 109
Aphoso, ii. 305
Aphrodite, i. 435 ; ii.

187
Aphroditopolis, i. 97, 98,

431, 432, 446
Aphroditopolites, i. 96
Api, i. 79; ii. 30, 109
Apis, ii. 353
Apis, incarnation of

Osiris, i. 330
Apis Bull, i. 26, 27 ; ii.
195-201, 212; signs
of, described, ii. 350
Apis (city), i. 99
Apis-Osiris, ii. 195-201
Apit, goddess, i. 127
Apollinopolis Magna, i.

431 ; ii. 93, 95, 278
Apollinopolis Parva, i.

431, 467
Apollo, i. 486 ; ii. 187
Apollo Amyclaeus, ii.

2S2
Apollopolites, i. 96
Apdph, ii. 245
Apostles, i. 5
Ap-rehu, ii. 242
Ap-rehui, i. 427 ; ii. 142,
242

390

INDEX

Ap-senui, ii. 142

Apsetch, ii. 310

Apsli, ii. 25

Apshait, ii. 378

Ap-shat-taui, ii. 324

Apsi, ii. 324

Apsit, ii. 92

Apt, ii. 293

Apt, city of, i. 427

Apt (Thebes), ii. 3

Apt, goddess of the xith

month, i. 444
Apt, goddess of Thebes,

ii. 3
Apt-en-khet, i. 178
Apt-en-qahu, i. 178
Aptet, ii. 25
Apt-hent, ii. 293
Apt-net, i. 178
Apt-renpit, ii. 293
Apts, the, ii. 6, 7, 9, 10
Apt-taui, i. 254
Apu, i. 97, 470 ; ii. 188
Apu, a god, i, 194
Apu (serpent), i. 230
Ap-uat, i. 79, 102, 109,
206, 210, 454, 493 ;
ii. 26, 43, 119, 156,
263, 322, 323, 367
Ap-uat of Lycopolis, i,

98
Ap-uat meht sekheni pet,

ii. 183, 323
Ap-uat rest sekheni taui,

ii. 183
Ap-uat-resu-sekhem - pet,

ii. 323
Apuleius, ii. 217, 218,

265, 266
Apzu, i. 291

Apzu-rishtu, i. 288, 289
Aqan, ii. 327
Aqebi, i. 182
Aqeh, ii. 325
Aqen, ii. 325

Aq-her-amrni-unnut-f, i.

494
Aq - her - am - unnut - f, ii.

129
Aq-her-ami-unnut-f, ii,

oil
Arab angels, i. 6
Arabia, i. 353, 498
Arabian influence on

Egyptian religion, i.

Arabian nome, i. 96
Arabs, i. 41, 119, 401
Aranbfi, i. 241
Ar-ast-neter, i. 211
Archaic Period, gods of

i. 78 ff.
Archangels, i. 5, 6
Archemachus, ii. 199
Arenna, ii, 283
Arethi-kasatki-ka, ii. 20
Arethi-ka-sa-thika,, ii,

323
Ar gods, ii. 249
Ar-hes-nefer, i. 464
Ari-ankh, i. 511

Arians, i. 69

Ari-em-ab-f, i. 419 ; ii.
325

Ari-en-ab-f, ii. 325

Ari-hes, i. 446

Ari-hes-nefer,ii.289, 362

Ari-Maat, ii. 325

Ari - maat - f - tchesef, ii,
129

Ari-nef Nebat, ii. 294

Ari-ren-f-tchesef, ii. 322

Ari- si, ii. 325

Aristotle, ii. 357, 370 ;
quoted, i. 62

Arit, city, i. 433

Arit (a pylon), i. 186

Aritatheth, i. 248

Ariti, i. 244

Arits, the, i. 427

Arkharokk, i. 266

Arkheokh, i. 266

Armaua, ii. 291

Armauai, ii. 322

Armani, ii. 129

Aroeris, i. 467

Arou, ii. 308

Aroueris, ii. 187

Arq-heh, ii. 128

Ar-ren-f-tchesef, ii. 129,
291

Arrows, i. 85

Arsaphes, ii, 58

Arsiel, i. 275

Arsinoe, town of, ii. 355

Arsinoites, i. 96
Art, ii. 307
A-Sah, ii. 308

Asar, ii, 323

Asar Aa am Annu, ii. 182
Asar Aheti, ii. 183
Asar Athi her ab Abtu,

ii. 183
Asar Athi her ab Shetat,

ii. 183
Asar-am-ab-neteru, i. 228
Asar Ankhi, ii. 179
Asar-Ankhti, ii. 176
Asar Ap-shat-taui, ii. 179
Asar-Asti i. 214
Asar Athi, ii. 178
Asar Ba her-.ib Qemt, ii.

183
Asar baiu-tef-f, ii. 182
Asar Ba sheps em Tattu,

ii. 179
Asar-Ba-Tettet, i. 371
Asar-bati (?), i. 214
Asar Bati-er pit, ii. 176
Asar em Aat-urt, ii. 181
Asar em ahat-f em ta

Meht, ii. 185
Asar em ahat-f nebu, ii.

185
Asar em Akesh, ii. 182

INDEX

391

Asar em ankh em Ptah-
het-Ra, ii. 183

Asar em Annu, ii. 182
Asar-em-An-rut-f, ii. 180
Asar em Aper,ii. 177,180
Asar em Apert, ii. 181
Asar em Asher, ii. 182
Asar em-ast-f-ainu-Re-

stau, ii. 177
Asar em - ast - f - amu - ta-

niL'h, ii. 177
Asar em ast-f em ta rest,

ii. 185
Asar em ast-f neb meri

ka-f rim, ii. 185
Asar em ast-f nebu, ii.

185
Asar em Atef-ur, ii. 181
Asar em Aten, ii. 178
Asar em Atet, ii. 179
Asar-ern-Ati, ii. 176
Asar em Baket, ii. 177
Asar em Bakui, ii. 180
Asar em Bener, ii. 182
Asar em Betesk, ii. 178
Asar em Fat-Hern, ii.

178
Asar em Hekennut, ii.

181
Asar em Hemak, ii. 182
Asar em Hena, ii. 178
Asar em Henket, ii. 178
Asar em Hest, ii. 179
Asar em Het-aat, ii. 182
Asar em Het Benbenet,

ii. 182
Asar em het-f am ta

Meht, ii. 181
Asar em het-f am ta

Reset, ii. 181
Asar em-Het-f em Re-

stau, ii. 180
Asar em Kakheru-f nebu,
_ ii. 185
Asar em ker-f neb, ii. 185

Asar em khau-f-nebu, ii.

185
Asar em Maati, ii. 178,

182
Asar - em - Mehenet. ii.

176, 17D
Asar em Mena, ii. 182
Asar em Nepert, ii. 178
Asar em nest, ii. 181
Asar em Netchefet, ii.

177
Asar em Netchet, ii. 180
Asar em Netebit, ii. 178
Asar em Neteru, ii. 177
Asar em Netit, ii. 180
Asar em Netra, ii. 180
Asar em Nif-ur, ii. 180
Asar em Pe, ii. 177, 180
Asar em Pe Nu, ii. 182
Asar em Pekes, ii. 180
Asar em Pesek-re, ii. 177
Asar em pet, ii. 177, 181
Asar em Petet, ii. 180
Asar em Qefennu, ii. 180
Asar em qemau-f nebu, ii.

185
Asar em Renen, ii. 180
Asar em Rehenenet, ii.

177
Asar em ren-f nebu, ii.

185
Asar em Rertu-nifu, ii.

181
Asar-em-Resenet, ii, 176,

179
Asar em-Re-stau, ii. 178
Asar em Resu, ii. 177,

180
Asar em Sa, ii. ] S-_!
Asar em Sati.ii. 178, 182
Asar em Sail ii. 180
Asar em Sau-heri, ii. 178
Asar em Sail hert, ii. 180
Asar em Sau-klu-ri, ii.

177

Asar em Sau Khert, ii.

180
Asar em seh-f nebu, ii.

185
Asar-em-Sehtet, ii. 177
Asar em Sek, ii. 178
Asar em Seker, ii. 181
Asar em Sekri, ii. 180
Asar em Sektet, ii. 181
Asar em Seshet, ii. 181
Asar eDi Shau, ii. 178,

182
Asar em Shennu, ii. 178,

181
Asar em Sunnu, ii. 177,

180
Asar em ta, ii. 181
Asar em Ta-sekri, ii. 178
Asar em Tai, ii. 182
Asar em taiu nebu, ii. 182
Asar em Tauenenet, ii.

178
Asar em Tchatchat, ii.

180
Asar em Tept, ii. 180
Asar em Tepu, ii. 178
Asar em Teslier, ii. 181
Asar em Uhet niekt, ii.

181
Asar em Uhet-resu, ii.

181
Asar em Uu-pek, ii. 182
Asar Fa Heru, ii. 182
Asar-Hap, i. 513
Asar-Hapi, ii. 3-19
Asar-Hapi (Serapis), ii.

195-201
Asar Henti, ii. 180
Asar Jleq taiu her ab

Tattu, ii. 179
Asar heq tchetta em

Annu, ii. 181
Asar Her-ab-set, ii. 176
Asar Her-ab-set (semt),

ii. 179

392

INDEX

Asar-her-khen-f, i. 214
Asar Her-shai, ii. 178
Asar her shai-f, ii. 182
Asar Heru-khuti, ii. 183
Asar-ka-Amenti, i. 214
Asar khent Arnentet, ii.

185
Asar Khentet Nepra, ii.

179
Asar Khentet Un, ii. 179
Asar-khenti-. . . ., ii. 176
Asar - Kb enti - Amenti, i.

214
Asar Khenti nut-f, ii.

177, 180
Asar-khenti-peru, ii. 176
Asar Khenti-Ee-stau, ii.

176
Asar Khenti -seh-hemt,

ii. 178
Asar Khenti Thenenet,

ii. 179
Asar Khent Ka-Ast, ii.

183
Asar Khent Re-stau, ii.

179
Asar Khent sehet kauit-f,

ii. 182
Asar Khent shet aa-perti,

ii. 182
Asar-neb- Amenti, i. 214
Asar Neb-ankh, ii. 176,

179
Asar Neb-ankh em Abtu,

ii. 182
Asar Neb-er-tcher, ii.

176, 179
Asar Neb-heh, ii. 179,

181
Asar neb pehtet petpet

Seba, ii. 183
Asar Neb ta ankhtet, ii.

180
Asar neb taiu suten

neteru, ii. 182

Asar neb Tattu, ii. 183
Asar neb-tchetta, ii. 178,

181
Asar Netchesti, ii. 177
Asar-nub-heh, ii, 176
Asar (Osiris), i. 79
As-ar (Osiris), ii. 113
Asar Ptah-neb-ankh, ii,

176, 179
Asar Qeftennu, ii. 117
Asar-Saa, ii. 176
Asar sa Erpeti, ii. 179
Asar Sah, ii. 176, 179
Asar Sahu, i. 214
Asar seh, ii. 183
Asar Seker em shet at, ii.

181
Asar -sekhem- neteru, i.

214
Asar Sekhri, ii. 177
Asar Sekri em Pet-she,

ii. 177
Asar Seps-baiu-Annu, ii.

179
Asar Smam-ur, ii. 117
Asar Taiti, ii. 178
Asar-Tet, ii. 134
Asar-thet-heh, i. 214
Asar Tua, ii. 177
Asar-Unnefer, ii. 176
Asar Un-nefer, ii. 179
Asar Utet, ii. 181
Asbet, ii. 302
Asbet, a goddess, ii, 204
Asbu, ii. 129
Aseb, ii. 323
Asert Tree, ii. 42, 119
Ashbu, ii. 323
Ashebu, i. 176
Ashem of Aru, i. 83
Ashem, i. 38, 40, 41
Ashemu, i. 38, 40, 41
Ashemu, the, i. 159
Asher, ii. 323
Ashet Tree, ii. 61

Ashet, ii. 136
Ashet, i. 432
Ash-hrau, i. 226
'Ashtoreth, ii. 278
Ashu, ii. 323
Ashur-bani-pal, i. 290
Asken, i. 79
Asmus, i. 136
As-neteru, i. 240
Aso, queen of Ethiopia,

ii. 188
Ass, ii. 253
Ass, Eater of the, i. 208,

210, 491 ; ii. 246, 367
Ass, the, ii. 367
Ass, the speaking, i. 19
Asset, i. 178

'Aacrcopos, i, 289
Assyrians, i. 18, 62
As-t (Isis), ii. 114
Ast (Isis), i. 79
Ast, ii. 202, 292, 302,

317, 323
Astabet, i. 482
Ast-amhit, i. 228
Astarte, ii. 190
Asten, i. 402, 516; ii.

268
Astennn, ii. 325
Astes, i. 457
Astes, ii. 325
Asthertet, ii. 362
Astharthet, ii. 278, 279
Asthertet, i. 478
Asti, i. 370
Asti-neter, i. 244
Asti-paut, i. 244
Ast-Net, i. 452
Ast-Netchet, i. 211
Ast netert em ren-s nebu,

ii. 184
Ast-Qerbet, i. 353
Ast-sen-ari-tcher, ii. 129
Ast-Sept, ii. 55
Aswan, i. 11

INDEX

Asyut, ii. 43

At, ii. 263

A tare - am -teller - qenitu -

remiu-par-slieta, i, 519
. \ t ure - am - tcher - qemtu-

ren-par-sheta, ii. 326
At bar a, ii. 360
Atch-ur, ii. 327
Ateb, i. 470
Atebui, tlie two, ii. 155
Atef crown, ii. 131, 144
Atef-khent (20tli nome),

i. 98
Atef-pehu (21st nome),

i. 98
Atef-nr, ii. 323
Ateh, ii. 206, 261
Atek - tan - kehaq -kheru,

ii. 326
Atem, ii. 326
Aternet, ii. 65
Aten, i. 104 ; ii. 16, 326
Aten, high, priest of, ii.

73
Aten, hymns to, ii. 75-79
Aten-merit, ii. 82
Aten-neferu, ii. 70
Aten, worship of, ii. 68-

70, ff.
Atennu, ii. 14
Ater-asfet, i. 79
Atert, i. 203
Aterui-qerna, ii. 128
Ates-hra-she, ii. 323
Atet (goddess), ii. 61
Atet Boat, i. 206, 338;

ii. 11, 104, 105, 159
Ateuchus Aegyptiorum,

i. 356
At ha, i. 481
Athenais, ii. 190
Athene, i. 458, 461 ; ii.

217
Athep, i. 259
Athi, name of, ii. 148

Athpi, i. 2.30

Athribis, i. 100, 432;

ii. 127
Athribites, i. 96
Athroni, i. 281
Athn, ii. 124
Athuma, ii. 283
Athyr, ii. 188
Ati (nome), i. 99
Atmu, ii. 10, 11
Atru - she-en-nesert-f-em-

shet, i. 178
Atu, i. 178
Atuma, ii. 283
Aturti Best Meht, ii. 185
Au-a, ii. 326
Auai, ii. 317
Auain, i. 346
Auer, i. 281
Aukert,i. 145, 338; ii. 9,

323
Aukert (goddess) ii. 116
Aukert-khentet-ast-s, ii.

323
Aunaauif, i. 254
Aurau-aaqer - sa - anq - re-

bathi, ii. 326
Aurnab, ii. 210
Anrt, ii. 134
Aura, i. 259
Ausares, (Osiris), i. 300;

ii. 113
A van's, ii. 251
Axe = god, i. 64
Axe, the flint, antiquity

of, i. 64 ; the double,

i. 65
Azrael, i. 5
'Azza, ii. 289

Ba, i. sn, if,:;
Ba, a god, i. 180; ii. 26
Ba (god of Xlth Hour),
i. 200

Ba (Irou-god), ii. 328
Ba (Set), i. 4s 1
Ba, Soul, i. 39
Ba = World Soul, ii. 299
Baabu, i. 80, 110
Baal, ii. 250, 28 1
Ba'al, ii. 289
Ba'al Bam, ii. 250
Baal Samame, ii. 282
Ba'al Sephon, ii. 281,

282
Ba'alath, ii. 281
Ba-ashem-f, i. 80 ; ii. 26
Baba, i. 80
Baba,ii. 91,92,247,307,

329
Babai, ii. 91
Babat, i. 370
Babi, i. 80
Babua, i. 80
Babylon, ii. 22
Babylonia, i. 277
Babylonians, i. 18, 62,

273
Bacchis Bull, ii. 352
Bacchus, ii. 199, 217, 253
Back = Heqet, i. 110
Backbone = Sma, i. 110
Backbone of Osiris, i.

496 ; ii. 122
Bah, i. 401,437; ii. 26,

329
Bahtet, i. 513
Bahut, i. 421
Bai, i. 344 ; ii. 154
Bai (Ram-god), ii. 329
Bai (Soul-god), ii. 328
Bairast, i. 450
Baireqai, ii. 21
F.airtha, ii. 281
Bain amu Tuat, i. 220
Bak, i. 492
Bak, i. 516
Baka, i. 493
Bakha, the Bull, ii. 352

394

INDEX

Bakhau, i. 24, 79, 470 ;

ii. 101, 352
Bakrawiyeh, i. 15
Balaam, i. 19
Balance, i. 521
Balance, the Great, i,

358
Balu, ii, 250
Bandage of Hathor, i.

437; of Nekkebet, i.

441
Ba-neb-Tattu, i. 100,

103, 114; ii. 64
Banebtattu -Hatmehit-

Herupa-kkart, i. 114
Ba-neb-Tet, ii. 353,

354, ff.
Ba-neb-Tetet, i. 496
Ba-neb-Tettet, ii. 329
Ba-neb-Tettu, ii. 292
Ba-neteru, i. 240
Bant, i. 198
Banth-Anth, ii. 278
Bapi-f, ii. 301
Baqet, ii. 62
Bar, ii. 27, 250, 251, 281
Ba-Pta, ii. 317
Bare-Ast, i. 446
Barekathatchaua, ii. 329
Bari-Menthu, ii. 250
Bari-Euman, ii. 250
Barkal, i, 16
Barley, i. 165
Bartholomew, i. 280
Baru, i. 79
Bashu, i. 515
Basilisk serpent, i. 279
Bast, i. 100, 432, 444,

ff., 514; ii. 28, 29,

63, 275, 329, 362
Bast, identifications of,

i. 446
Bastet, i. 80, 110
Basti, i. 419, 445; ii.

329

Bast - Sekhet - Eenpit, i.

432
Basu, ii. 284
Bat, the, ii. 369
Bath, i. 194
Bath-Anth, ii. 278
Bati, ii. 328
Bati-erpit, ii. 328
Ban, ii. 329
Beads, nse of, i. 14
Bear, the, ii. 365
Beautiful Face (Ptah), i.

101
Beautiful Face, i. 125,

501 ; ii. 7
Beba, ii. 66
Bebait, ii. 378
Bebi, ii. 91, 92 ; ii. 329
Bebo, ii. 246, 247
Bebon, ii. 92
Bebro, i. 281
Bedeyat Arabs, i. 17
Beer,' ii. 122
Beer of eternity, i. 165
Beer of everlastingness,

ii. 118
Beer of Ka, i. 365
Bees, i. 238
Beetle-god, ii. 130
Beetle in boat of Ka, i.

356
Beetle of Khepera, ii,

379
Beetle, the, ii. 378
Beetle, the living, i. 246
Beetles used in medicine,

i. 17
Befen, i. 487 ; ii. 206
Befent, 207
Behbit, ii. 255
Behen, i. 492
Behutet, i. 84, 85, 92,

102, 427; ii. 25, 35,

133
Behutet (city), i. 476

Behutet (goddess), i. 431
Behutit, i. 427
Bekatha, ii. 305
Bekennu, ii. 20
Bekhen, ii. 31
Bekhennu, ii. 20
Bekhent, ii. 34
Bekhkhi, i. 192
Bekhten, ii. 37
Bekhten, Princess of, ii.

38 ff.
Bekhti-menti-neb - Maati,

ii. 159
Bel, i. 305
Bel and the Dragon, i.

327
BelbSs, i. 450
Belly = Nut, i. 110
Beltis, ii. 281
Benben, ii. 71
Benben-house, i. 347
Benbenit, the obelisk

god, i. 348
Bene Elohim, i. 7
Benen, i. 192
Benha, i. 17
Beni Hasan, i. 517
Beiinu, ii. 96 ; ii. 116,

289, 329
Bennu-Asar, ii. 303
Bennu = Ra and Osiris,

ii. 97
Bennu, the, ii. 371
Bennu, the Great, ii. 59

60, 160, 209
Benra-merit, ii. 256
Bentet, ii. 268
Benth, i. 211
Benti-ar-aht-f, i. 228
Bent-Eeshet, ii. 38
Benutch, ii. 25
Beq, i. 177 ; ii. 263
Bergmann, i, 363 ; ii. 90
Berimon, i. 281
Berosus, i. 305,

INDEX

395

Berua, i. 15

Bes, i. 498 ; ii. 136, 209,

270, 276, 280, 284 ff.
Besa, ii, 284
Besa, ii, 288
Besabes-uaa, i. 211
Bes-aru, i, 242
Bes-Harpocrates, ii. 286
Bes-Horus, ii. 286
Besi, i. 198, 347
Besi-Shemti, ii. 317
Besitet, iii. 213
Bes-Ea-Temii, ii.[286
Bestet, i. 445
Beteslm, i. 326
Betet, i. 272
Biggeh, ii. 51
Biou, ii. 307
Birch, Dr. S., i. 63, 136,

204, 208, 407, 434
Birds, sacred, ii. 345
Birth, the second, ii. 116
Black Land, i. 304
Blacksmiths, i. 85, 476,

478, 485
Blind Horus,i. 299,470;

ii. 370
Bine Nile, i. 17 ; ii. 360
Boat of Isis, i. 210
Boat of Millions of Years,

i. 333, 303, 488, 518 ;

ii. 210, 260, 272
Boat of Nepr, i. 210
Boat of Osiris, i. 210
Boat of 770 cubits, i. 85
Boat of the Earth, i. 208,

210
Boats, the 34 papyrus, ii.

129
Boechoris, ii. 352
Boes, i. 268
Boethus, i. 445
Bone of Horus, ii. 246
Bone of Typho, ii. 246
Bonomi, i. 178, 304

Book of Breathings, i.

409
Book of Coming Forth

by Day, i. 175
Book of leu, i. 267
Book of Knowing Evolu-
tions of Ra, i. 294, 295
Book of Overthrowing

Apep, i. 293, 294
Book of Proverbs, i. 122
Book of the Dead, quoted,

i. 23
Book of the Gates, i. 328
Book of the Pylons, i.

174, 175, 304
Book of the Underworld

described, i. 204 ff.
Book of Wisdom, i. 122
Books of Thoth, i. 414
Bouriant, M., ii. 74
Bous fish, ii. 382
Bramble, i. 19
Bread, ii. 122
Bread of eternity, i. 165 ;

ii. 118
Breast = Baabu, i. 110
Breasted, Mr., ii. 74
Bringers of doubles, i.

184
Brittany, i. 64
Brugsch, Dr. H.,i. 63,67,

89, 224,284,285,291,

363, 367, 402 ff.
Bua-tep, i. 343
Bubastis, i. 100, 432,

438, 444
Bubastis, described by

Herodotus, i. 449
Bubastis, festivals of, i.

448
Bubastis of the South, i.

446
Bubastis, triad of, i. 450
Bubastites, i. 96, 444
Bull = Amen-Ra, ii. 11

Bull Apis, i. 26
Bull, Assyrian man-
headed, i. 62
Bull, early worship of, i.

25
Bull-god, i. 427
Bull Mnevis, i. 27, 330
Bull of Arnentet, i. 26 ;

ii. Ion
Bull of Amenti, ii. 350
Bull of heaven, i. 31
Bull of Nut, ii. 100
Bull of the Nine. i. 109
Bull of the Underworld,

i. 26
Bull of the West. ii. 196
Bull Osiris, ii. 31
Bull-Scarab, ii. 19
Bull, the young, ii. 14,

15
Bulls, hoofs of, i. 58
Bunau, i. 259
Bushes = clouds, i. 306
Busiris, i. \)o, 99, 103,

115, 191, 469, 432; ii.

122, 14s. 252, 348
Busirites, i. 96
Buss, ii. 289
Buto, i. 24, 100, 115,

438; ii. 208, 211
Butos, ii. 192
Buttocks = two boats, i.

110
Bums, ii. 22
Buwanat, ii. 289
Byblos, ii. 74, 124, 189,

190

Cabasites, i. 96
Cabasus, i. 100
Cackler, the Great, ii.

96, 107, 108
Caesarion, i. 101
Cailliaud, i. •"-•">( i

196

INDEX

Cakes, i. 178
Cambyses, i. 458; ii. 352
Campus Martins, ii, 218
Canis Major, i. 488
Cannibalism, i. 28
Canopic jars, i. 456
Canopus, i. 432 ; ii. 199 ;

Stele of, i. 448
Cardinal points, i. 210 ;

gods of, i. 158
Cat, ii. 248

Cat and the Ass, ii. 368
Cat, Chapter of, ii. 272
Cat, god and goddess, ii.

363
Cat of Neb, ii. 209
Cat=Ka, ii. 61, 297
Cat, the Great =Ka, i.

345 ; ii. 107
Cataract, First, ii. 25, 43
Cataract, Sixth, i. 305
Cerberus, ii. 199
Ceres, ii. 218, 253, 367
Cestrins fish, ii. 3«2
Chabas, i. 126, 136 ; ii.

146, 162, 365
Chaos, ii. 243
Charmosyna, ii. 200
Chemmis, i. 442 ; ii. 188
Chemres, i. 442
Chenoboscinm, ii. 374
Cheops, i, 426
Cherubim, i. 6
Cherubim, i. 7
Chimaera, ii. 361
Chin — Khert-khent- sek-

hem, i, 110
Choenus fish, ii. 382
Chosroes, i. 289
Cicero, i. 2
Circle, Hidden, i. 339,

340
Circle of Amentet, i. 216
Circles of the Tuat, i.

238

Citharus fish, ii. 382
Civitas Lucinae, i. 439
Clemens Alexandrinus, i.

414
Cleopatra VII., i. 161,

329
Cognizance, the, i. 25
Combatants, the Two, i.

410, 475
Constantine the Great,

ii. 351
Coprophagi, i. 294, 355 ;

ii. 379
Coptites, i. 96 ; ii. 252
Coptos, i. 97, 431 ; ii.

22, 189, 219, 378
Copts, i. 106, 143 ; hell

of, i. 265
Cord-bearers, the Twelve,

i. 186
Cord of Law, i. 188
Corrcinus fish, ii. 382
Cory, Anc. Frag, quoted,

I 35
Coukhos, ii. 305
Cow, early worship of, i.

25 '
Cow-goddess, ii. 19
Creation, Heliopolitan

account of, i. 307,308-

321; order of events

of, i. 300
Creation Legend, i. 18
Creation Series, i. 279
Creation, Seven Tablets

of, i. 288, 290
Crocodile, early worship

of, i. 24 ; worship of,

i. 2
Crocodilopolis, i. 95, 98,

488 ; ii. 355
Crusher of Bones, ii.

59
Cubit, gods of the, ii.

29]

Cusae, i. 98, 432 ; ii. 22;

Hathon of, i. 434
Cyclopes, ii. 100
Cynocephalus Ape, i. 17 ;

ii. 364
Cynocephalus Ape in the

Judgment, i. 20, 21
Cyuopolis, i. 98, 102,

432
Cynopolites, i. 96

Dadianus, i. 268
AaXih i. 289
AaXos, i. 289
Dakhel, ii. 22
DamasciuB, i. 289, 290
Darius II., i. 113, 464
Darkness, i. 202 ; the

outer, i. 266
Day of Judgment, i. 5, 6
Day -sky, ii. 102, 105
Days, Epagomenal, ii,

109 ; lucky and un-
lucky, ii. 109 ; gods of,

ii. 293
Days of the month, gods

of, ii. 320, 322
Dekans, the 36, ii. 304-

308
Delos, i. 453
Delta, i. 24, 31, 93, 103 ;

ii. 31
Delta, kingdom of Osiris

in, ii. 121
Demi-gods, i. 3
Dendera, i. 93, 97, 421,

426, 429, 446, 464,

484 ; ii. 24, 55, 93, 95,

108, 299
Dendera, Hathor of, i.

435
Dendera, Osiris scenes at,

ii. 131
Deraarai Hapaon, i. 280

INDEX

397

Der al-Bahari, i. 329 ; ii.

13, 285
Der al-Medina, i. 437
Der al-Medinet, i. 126
De Rouge, E., i. 68, 69,

100, 126, 136, 411
Desert gods, i. 116
Deus, i. 69
Deva, i. 69
Devourer of Amenti, i.

60
Diana, i. 448
Dieisbalmerikh, i. 281
Dilgan, ii. 316
Diodorus, i. 96,444,493;

ii. 347, 352, 357, 364,

366, 370, 375 ; quoted,

i. 62
Diouysius sent to Sinope,

a 199

Dionysos, ii. 217
Diopolites, i. 96
Diospolis, i. 432 ; ii. 22
Diospolis Magna, i. 100
Diospolis Parva, i. 97,

431 ; ii. 53
Diospolites, ii. 31
Disk, ii. 15
Disk, House of the, i.

513
Disk, the, i. 336, 338;

the Great, i. 340 ; the

winged, 481, 483
Dives, i. 171
Divine Providence, i. 125
Do-decagon of Jupiter,

ii. 253
Dog, the, ii. 366
Dogs, howl before a death,

i. 19'
Door= Nut, ii. 106
Draco, ii. 312
Dumah, i. 274
Dumichen, i. 34, 99, 516
Dung-beetle, i. 356

Ea, i. 289, 359, 360
Earth, i. 288
Earth, Boat of, i. 208
Earth-gods, i. 116
East, Gate of, i. 353
East, souls of, i. 107, 351
Eater of the Ass, i. 208,

209, 491 ; ii. 246
Eater of the dead, i. 20,

60
Ecclesiasticus, i. 123
Edfu, i. 85, 92, 470, 477,

499 ; ii. 24, 278
Egg, i. 182; ii. 110
Egg-ball of beetle, i. 357
Egg of Seb, ii. 95
Egg, the Great, ii. 107
Eight gods of Hermopolis,

i. 519
Eileithyia, i. 97
Eileithyiapolis, ii. 155,

372 '
Eileithyiaspolis, i. 24,

431, 437
Eisenmenger, i. 171, 275,

278 ; quoted, i. 7, 21
El, i. 66, 67

Elements, the four, i. 288
Elephant, i. 31 ; ii. 365
Elephant in predynastic

times, i. 22
Elephantine, i. 95, 96,

107,286,365,431,463;

ii. 43, 44, 51, 52, 53,

91, 148, 354, 365
Elephantine, triad of, ii.

49 ft.
El-Kab, i. 439, Hi7
Elolnm, i. 133, 141
Elves, i. L2
Elysian Fields, i. 103,

168 ; ii. 62, 63
Embalmment, Ritual of,

i. 454
Em-khent-maati, i. 80

Enen, i. 81. 89
Enenet, i. 81
Enenet-hemset, i. 289
Enen-retui, i. 230
Enkht honin, i. 266
En-me-shar-ra, ii. 316
Ennead, i. 114
Ennit, i. 286, 289, 291
Ennukaru. ii. 2s".
Ennutchi. the Nine, i.

lss
Entair, i. 281
Eututi, ii. 317
Euzu, ii. 316
Lone, i. 281
Eoureph, i. 281
Epagomenal days, ii. L09
Epaphos, ii. 346
Ephesus, Council of. ii.

66
Epping, J., ii. 316
Erebos, i. 285
Erelim. i. 7
Erinnyes, ii. 100
Erman, Dr., quoted, i.

329
Ermen-hert, i. 98
Erment, i. 161, 32'.'
Ermen-ta, i. 194
Ermenu, i. 250, 259
Ermenui, i. 248
Eros, i. 285
Erpat = Seb, ii. 95
Erta- hen-er - reqau, i.

177
Erta-nei-nebt. ii. 129
Ertat-Sebanqa, i. 177
Esau, ii. 281
Eshmtinen, i. 401
Esna, i. 97 ; ii. 66
Esneh, i. 452, 463, 461
Eteoph, i. 281
Eternity, bread and beer

of, i. 165
Etet. ii. 304

398

INDEX

Eudoxus, ii. 253

Euphrates, i. 277

Eusebius quoted, i, 35

Euthari, i. 281

Eve, i. 19

Evening, Hatlior of, i.

107
Evil Eye, i. 13, 14
Eye, name of Ea, 3-40,

342
Eye of Flame, i. 447
Eye ofHorus,i. 109,165,

202, 248, 363, 457, 467
Eye of Nu, i. 306
Eye of Nu = the Moon,

i, 299
Eye of Nu = the Sun, i.

298
Eye of Ea, i. 364, 365,

446, 516, 517; ii. 8,

161
Eye of Ea = Meh-urt, i.

422
Eye of Tern, i. 158, 305,

*446
Eye, the Black = Aah,

i. 413
Eye, the White = Ea, i,

413
Eyes, cure for sore, i. 17
Eyes = Hathor, i. 109
Eyes of Ptah-Tenen, i.

510
Ezekiel, i. 62

Fa, i. 250

Fa-a, ii. 17

Fa-akh, i. 178

Face = Ap-uat, i. 109

Faces, god of four, i. 85

Faket, ii. 128

Famine, the seven years',

ii. 54
Fa-pet, i. 178 ; ii. 330

Farafra, ii. 22
Father of fathers, ii. 51
Fa-trau, i. 211
Fayyiim, the home of

huge serpents, i. 11
Feather of Maat, i. 20
Feka, i. 433
Fentet-ankh, ii. 139
Fenti, i. 419
Fetish, i. 28
Field of Grasshoppers, i.

344, 420
Field of Hetep, i. 367
Field of Peace, i. 58,334;

ii. 120
Field of Plants, ii. 121
Field of Eeeds, i. 334;

ii. 121
Fields of Siri, i. 35, 36
Fields of the spirits, i.

186
Fiery Lake, i. 35
Figs, i. 58

Figs in heaven, ii. 118
Fig tree of heaven, i.

165
Fig tree speaks, i. 19
Fingers, the two, i. 85
Fire, i. 288
Fishes, mythological, i.

324
Fish-god, i. 303
Fish-gods, ii. 382
Fish, worship of, i. 2
Flame (uraeus), i. 184
Flesh of Osiris, i. 234
Flesh of Ea, i. 226, 273
Flesh of Tern, i. 234
Flint cow-goddess, i. 25
Followers of Horus,i. 84,

491, 158
Food, celestial, i, 164
Forty-two Assessors, i.

418, 153 ; ii. 62
Forty-two Judges, i, 38

Fountain of the Sun, i.

328 ; ii. 108
Frazer, Mr. G., quoted,

i. 43
Fringes, i. 14
Frog, the, ii. 378

Gabriel, i. 5, 278
Gabriel and his 600

wings, i. 5
Gate of Osiris, i. 230
Geb, ii. 94
Gebelen, i. 435
Gehenna, i. 273
Gehenna, chambers of, i.

275
Gehenna, river of, i. 275
Gehenna, size of, i. 274
Ge Hinnom, i. 273
George of Cappadocia, i.

268
George, Saint, i. 489
Gir-tab, ii. 316
Gizeh, ii. 361
Gizeh, Pyramids of, i.

471
Gnomes, i. 12
Goblins, i. 12
God, One, i. 131, 132,

133
God, conception of, i. 57
God on the staircase, i.

191
God, self produced, i. 134
Gods, mortal, i. 6
Gods of archaic Period,

i. 78
Gods of Egypt, the

foreign, ii. 275-290
" Gods," the, conception

of, i. 57
Gods, the Eighteen, i. 86
Gods, the forty-two, ii.

159

INDEX

199

Gods = The names of

God, i. 134
Gods, the oldest company

of, i. 282 ff.
Gods, the Twenty-seven,

i. 83, 87
God-mother, ii. 221
God-Soul, i. 148, 302
Goldziher, qnoted, i. 278
Golenischeff, ii. '205
Good and Evil, ii. '243
Goose of Amen-Ra, ii.

374
Goose = Seb, ii. 04
Goshen, i. 100
Grapes in heaven, ii. 118
Grasshopper, ii. 370
Grasshopper of Ea, i. 445
Grasshoppers, i. 421
Grasshoppers, Field of,

ii. 120
Great Balance, ii. 262
Great Bear, ii. 240, 250
Great Cackler, ii, 374
Great Green Sea, i, 480,

511
Great Scales, i. 36, 153,

100
Grebaut, ii. 6
Green Crown, ii. 26
Griffith, Mr. F. L., i. 64
Gu-an-na, ii. 316
Gud-an-na, ii. 316
Gvnaecopolites, i. 06; ii.
'31

Haas, ii. 24ii
Habal, ii. 289
Hab-em-atu, ii. 335
Hades, i. 263 ; ii. 197
Hades, the god, ii. 108,

349
Haggi Kandil, ii. 72
Ha-hetep, ii. 335

EJa-hra, ii. 336

Hai, ii. 245

Hai, i. 334; ii. 320, 336

Hai, Serpent-god, ii. 367

Hair, i. 100

Hair of Children of

Horus, i. 210
Hair of Horus i. 157,

466
Hak, ii. 2'. il
Haker, ii. 335
Haker festival, i. 410
Ha-kheru, ii. 335
Hall of Judgment, i. 153
Hall of Maati, i. 38 ; ii.

62
Hall of Meh-urt, i. 423
Ha-mehit (city), i. 406
Hammonian nome, i, 96
Ha-nebu, i. 370 ; ii. 151
Hap, i. 110
Hap (Apis), Bull, the, i.

26 ; ii. 346
Hap, city of, ii. 133
Hap, Hapi, the Nile-god,
' i. 178 ; ii. 42, 43 ff.
Hap = north, i. 158
Hap, son of Horus, i.

491, 492
Hapi, i. 198, 45i; ; ii.

77, 129, 145, 184
Hapi (Nile), i. 286, 335 ;

ii. 4, 155, 336
Hapi (Nile-god), i. 146,

147
Hapi (son of Horus), ii.
" 336

Hapi-Asmat, ii. 309
Hapi-Khuemu, ii. 45
Hapi-Ptah, ii. 45
Hapi-Nu, ii. 47
Hapiu ( Apis), ii. 336
Hap-re, ii. 289
Hap-semu-8, i. 241
I.Iap-tcheserts, ii. 302

I.Iapti-ta-f, i. 242

I.I apt-re, ii. 336, 363

I Ifip-ur, ii. 52

Haqa - haka - 11a - lira, ii.

336
Haq-p-khart, i. t69
Hare-god, i. 427 ; ii. 371
Hare, nome of, i. 28
Harepukahasharesha-

baiu, i. 511)
IJarethi, ii. 336
Harmachis, i. 470; ii. 10,

75
Harpocrates, i. 285, 468,

469, 495; ii. L06
Harpocrates gods, i. 464
Harpocrates, origin of, ii.

194
Harpukakashareshabain,
' ii. 336

Hartmann, i. 136
Ha-sert, i. 178
Hashmalim, i. 7
Hat, i. 401 ; ii. 209
Ha-tchat, ii. 304
Hat-chetchn, i. 211
Hatet, i. 255
Hathor, i. 78, 03. 338,

428-437 ; ii. 2, 36, 93

103, 136
Hathor- Aphrodite, i. 415
Hathor destroys man-
kind, i. 365
Hathor, flint symbol of,

i. 25
Hathor of Aphxodito-

polis, i. 97, 98
Hathor of Cusae. i. 98
Hathor of Dendera, i. 97
Hathor of Diospolis

Parva, i. 97
Hathor of Nut-ent-I.Iap,

i. 98
Hathors, the Seven, i.

433, 434

400

INDEX

Hathors, the Twelve, i.

434
Hat-mehit, i. 114, 432 ;
' ii. 65, 354, 383
Hat-mehit, norne of, ii.
' 64

Hatshepset, i. 160, 329 ;
' ii. 285
Hau, i. 23
Hau-hra, i. 326
Hauna-ara-her-hra, i.

272
Hawk, antiquity of

worship of, i. 9
Hawk-god, ii. 372
Hawk; nome of, i. 27, 28
Hawk, the Great, ii. 11
Hawks as abodes of dis-
embodied spirits, i. 16
Head = hawk, i. 109
Hearing, god of, ii. 298
Heart = Bastet, i. 110
Heart, Chapters of, i. 42
Heaven, i. 156 ff.
Heaven of Osiris, the, ii.

119
Heb-Antet, ii. 293
Heb-api-hent-s ii. 293
Heb-apt, ii. 293
Heben, i. 480, 492
Hebenu, i. 486
Hebennrj, i. 98, 494
Hebes-ka, i. 100
Hebet, i. 113; ii. 213,

255
Hebi, ii. 362
Heb-Kert, ii. 128
Hebrews, i. 41, 119 ; ii.

73
Hebrews, Heaven of, i.

166
Hebrews, Hell of, i. 171,

265
Hebrews, their system of

Angels, i. 6 ff.

Hebs, i. 244
Hebset, i. 241
Hebt, i. 492
Heb-tep, ii. 293
Hebt-re-f, ii. 336
Hedgehog, ii. 369
Heels = souls of Annu,

i. 110
Heglik-tree, i. 17
Heh, 289
Heh, central support of

heaven, i. 157
Heh, Lake of, ii. 60
Hehet, ii. 2
Hehi, ii. 116, 337
Hehu, i. 113, 257, 258,

283, 284
Hehui, ii. 2
Hehut, i. 113, 257, 258,

283, 285, 289
Heka, i. 23
Heka, i. 82, 180; ii.

131
Hekau, i. 40 ; ii. 4
Hekemt, i. 220
Hekennnt, i. 513
Hekenth, i. 234
Hekret, i. 23
Heliopolis, i. 92, 100,

282, 328, 471 ; ii. 4,

5, 22, 95, 96, 97, 141
Heliopolis and At en

worship, ii. 68
Heliopolis, Bull of, ii,

351, 352
Heliopolis, company of

gods of, ii. 85 ff.
Heliopolis, lions of, ii.

360
Heliopolis, Mnevis god

of, i. 26
Heliopolis, paut of gods

of, i. 88
Heliopolis, souls of, i.

107

Heliopolis, sycamore of,

ii. 107
Heliopolis visited by

Piankhi, i. 331
Heliopolitan doctrine, i.

333
Heliopolites, i. 96
Helios, ii. 93, 124, 186,

187
Hell, i. 171 ff., 263 ff.
Hell, prototype of, i. 12
Hell. Seven Mansions of,

i. 278
Hellanicus, ii. 92
Hem, i. 81
Hemaka, ii. 116, 117
Hememet, ii. 154
Hemen, i. 81; ii. 336
Hemhemet, i. 481
Hemhemti, i. 326
Hem-nu, ii. 336
Hemt, i. 228
Hem-taiu, i. 326
Hemth, i. 23
Hemti, ii. 336
Henbi, ii. 63, 336
Heneb, ii. 63
Henena, i. 81
Hen-en-ba, ii. 322
Henen-su, ii. 58, 98, 59,

131
Henhenith, i. 228
Hen-Heru, i. 211
Henkhisesui (East wind),

ii. 296
Henmemet, i. 84, 159,
' 160 ; ii. 151
Hennu Boat, i. 505, 506;
' ii. 117, 260
Henotheism, i. 136
Hen-pesetchi, i. 81
Hensek, ii. 336
Hent, i. 81
Hent (Isis), ii. 213
Hentch-hentch, ii. 294

INDEX

401

Henti, ii. 337
Henti (Osiris), i. 457
Henti-requ, i, 177 ; ii.

337
Hentiu, i. 198, 259
Hent-neteru, i. 254
Hent-nut-s, i. 244
Hent-she, ii. 337
Hep, i. 81; ii. 42
Hep (Nile) i. 81
Hep-Meht, ii. 43
Hep-Eeset, ii. 43
Hep-ur, i. 81
Hepa, i. 254
Hepath, i. 81
Hephaistos, i. 461, 501
Heptanomis, i. 96
Heptet, ii. 131
Hept-seshet, ii. 336
Hept-shet, i. 419
Hept-ta, i. 192
Heq, ii. 291
Heq, ka of Ka, ii. 300
Heqa, ii. 357
Heq-at (nome), i, 100
Heqes, ii. 129
Heqet, i. 82, 110, 329,

431 ; ii. 61, 109, 136,

137, 213, 378
Heqtit, ii. 184, 338, 378
Heq-ur, ii. 302
Her-ab-Khentu, ii. 307
Her-ab-uaa, ii. 306
Heracleopolites, i. 96
Heraclides, ii. 199
Heraclitus, ii. 199, 200
Her-a-f, ii. 129
Herakleopolis Magna, i.

98, 354, 365, 472 ; ii.

5,22,58,59,148,155,

159
Her-aua, ii. 291
Her-ba, i. 345 ; ii. 320
Hercules, ii. 199, 200
Herent, i. 492
ii — d d

Herert, i. 186
Her-hepes, i. 81 ; ii. 85
Her-hequi, i. 222
Heri-akeba-f, ii. 337
Heri-sep-f, ii. 60, 337
Heri-seru, i. 419
Herit, i. 202
Heri-uru, ii. 337
Her-ka, i. 463
Her-khu, i. 222
Hermanubis, i. 493 ; ii.

265
Hermes, i. 402, 414 ; ii.

124, 187, 193
Hernionthis, i. 328, 431,

469; ii. 22, 24, 352,

357
Herinonthites, i. 96
Hermopolis, i. 95, 98, 149,

332, 400, 405, 432;

ii. 30, 92, 107, 149,

353, 375
Hermopolis, Eight gods

of, i. 292
Hermopolis Magna, ii. 22,

51
Hermopolis of North, i.

427
Hermopolis of South, i.

427
Hermopolis, Souls of, i.

107
Hermopolites, i. 96
Herodotus, quoted or

referred to, i. 1, 444,

448, 452, 514 ; ii. 96,

208, 346, 353, 357,

358,364,366,369,370-

372, 375
Heron, the, ii. 373
Heroopolis, i. 354; ii. 31
Heroopolites, i. 353
Her-pest, i. 480
Her-qenbet-f, i. 188
Her-sha-f, ii. 58

Her-sha-s, i. 256
Her-she-f, ii. 58
Her-shefi, i. 98
Her-sheft, ii. 58 ff.
Her-she-taiu, i. 248
Her-she-tuati, i. 244
Her-ta, ii. 337
Her-taui, ii. 337
Her-tep-aha-her-neb-s,

ii. 301
Her-tept, ii. 134
Hert-ermen, i. 246
Her-tesu-f, i. 232
Hert-rmntua, i. 255
Her-thertu, i. 38, 49 ; ii.

34
Hertit, i. 325
Hertit-an, ii. 337
Hert-ketit-s, i. 255
Hert-nekenit, i. 256
Hert-nemmat-set, i. 256
Hert-sefu-s, i. 256
Her-tuaiu, i. 211
Heru (Horus), i. 78, 81 ;

ii. 317, 337
Heru-ai, ii. 337
Heru, an official, ii. 63
Heru-aa-abu, i. 498
Heru-aah, i. 81, 497
Heru-ahai, i. 498
Heru-am-henu, i. 81
Heru-am-hennu, i. 497
Heru - ami - abu-her-ab -

ami-khat, i. 498
Heru-ami-atken, i. 498
Heru-an-mut-f, i. 470
Ileru-ap-shata, ii. 139
Heru-ap-sheta-taui, ii.

' 302
Heru-behutet, i. 96,473;

' ii. 248
Heru-behutet and Set, i.

' 489

Heru-em-au-ab, ii. 3u2
\[ eru-em-heb, ii. 84

402

INDEX

Heru-ein-ket-Aa, i. 413
Heru-ein-kkebit, i. 498
Heru-em-kkent-an-inaati,
' ii. 337

Heru-kebenu, i. 486
Heru-kekennu, i. 473 ;

ii. 260
Heru-kekenu, i. 206, 450
Heru-kennu, i. 469
Heru-ker-kket, ii. 301
Heru-ker-neferu, i. 498
Heru-ker-uatck-f, ii. 322
Herui (Horus-Set), ii.

337
Herui (nome), i. 97
Herui-senui, ii. 337
Heru-ka, ii. 303
Heru-ka-nekkt, ii. 214
Heru-ka-pet, ii. 302
Heru-kkabit, i. 211
Heru-kkart, i. 81
Heru-kkent-an-maati, i.

299, 468
Heru- kkentet - an - maati,
' ii. 183

Heru-kkent-kek, i. 498
Heru-kkenti-aket-f ; i,
' 228
Heru-kkenti-an-Maati, i.

470

Heru-kkenti-kkat, i. 470
Heru - kkenti - maati, i.
494

Heru-kkent-kkattki, ii.

' 184
Heru-kkent-kkatitk, ii.

' 293
Heru-kkent-peru, i. 81,

497
Heru-kkesbetck-maati, i.

Heru-kkuti, i. 336, 349,
470 ff, ii. 4, 293, 337

Heru-kkuti-Kkepera, i.
' 470

Heru-kkuti-Ra, i. 352
Heru-kkuti-Tem, i. 470
Heru-kkuti - Temu - Heru

Kkepera, i. 357
Heru - kkuti - Ra - Temu -

Kkepera, i. 472
Heru-kkuttka, i. 81
Heru-ma- taui - pa - kkart ,
' i. 495
Heru-merti, i. 469 f. ;

ii. 299
Heru-neb-Mesen, ii, 362
Heru-neb-ureret, i. 498
Heru-netck-kra-tef-f, i.

495 ; ii. 337
Heru-netck-tef-f, i. 488 ;

ii. 135, 322
Heru-netck-tef-f em ren-

f neb, ii. 185
Heru-nub, i. 470, 426
Heru-pa-kkart, i. 469
' ff. ; ii. 35
Heru-pa-kkart, son of

Hat-Mekit, ii. 65
Heru-pa-kkart, son of

Osiris, i. 495, 496
Heru-pe-sketa, ii. 302
Heru-p-ka, ii. 303
Heru-p-kkart of Busiris,

i. 469
Heru-Ra-p-kkart, i. 469
Heru-sa-Ast,ii.l83,292,

337
Heru-sa-Ast-sa-Asar, i.
' 486

Heru-sbati (?), ii. 301
Heru-sekka, ii. 212
Heru-sekkai, i. 498 ; ii.

183
Heru-sept, i. 81, 498,

499
Heru-skefi = Osiris, ii.

139
Heru-skemsku, i, 490
Heru-sket-kra, i. 498

Heru-sku-p-kkart, i, 469
Heru-sma-taui, i, 354,
' 472 ; ii. 249
Heru-Tat, i. 81
Heru-ta-ta-f, i. 358, 426,

524
Heru-Tekuti, i. 414 ; ii.
' 184

Heru-tema, i. 468
Heru-tesker, ii. 303
Heru-tesker-maati, i. 81
Heru, tke Hawk-god, i.

322
Heru, tke oldest god, i.
' 466

Heru-tkema, i, 486
Heru-ti, ii. 261
Heru-Tuat, i. 211
Heru-tuati, i. 196
Her-uatck-f, i. 497
Heru-ur (Aroeris), i. 9,
' 78, 102, 467 ff. ; ii.

109, 183, 241, 337,

356, 378
Heru-ur and Set, i. 489 ;

ii. 243
Heru-ur of Sekkem, i.

99
Heru-ur, god of tke Nortk,

i. 468 ; ii. 243
Heru-ur of tke Soutk, i,

467
Her-ut-f, i. 256
Hes, i. 433
Hesamut, ii. 312
Hesat, i. 82
Hesentet, ii. 181
Hesepti, i. 358, 506
Hesert, i. 401
Hes-kra, i. 519 ; ii. 337
Hesmennu, i. 82
Hes-nefer-Sebek, i. 464
Hespu, tke, i. 95-100
Hes-tckefetck, ii, 19, 338
Het, i, 97

INDEX

403

Het, i. 161
Het-aa, i. 513
Het-Abtit, i. 405
Het-a-nekkt, i. 478
Het- Ant, i, 492
Het-baiut, i. 496
Het-Benben, ii. 66, 73,

97
Het-Benbenet, i. 331
Het-Bennu, ii. 128
Heteh-a, i. 211
Hetch-abehu, i, 419 ; ii.

338
Hetchhetch, i. 81
Hetchiu, i. 344
Hetch-met, i. 222
Hetch-nau, i. 218
Hetch-nefer-Sebeq, i.457,

464
Hetch-paar, i. 88
Hetch-re, 338
Hetch-re-pest-tep, ii. 338
Hetchuti, ii. 320
Hetemet, ii. 338
Hetemet-baiu, i. 178
Hetemet-kkeiniu, i. 241
Hetemet-khu, i. 244
Hetemitet, i. 232
Het-ennut, i. 469
Hetep, ii. 338
Hetep (city), i. 161
Hetepet, city of, i. 429 ;

ii. 381 ; scarab of, i. 85
Hetep-ka, ii. 338
Hetep - khenti - Tuat, i.

228
Hetep-mes, ii. 263
Hetep-sekket, i. 367
Hetep-sekkus, i. 495 ; ii,

338
Hetep-taui, ii. 338
Heteptiu, i. 226
Hetep-uaa, i. 242
Hetepui, i. 230
Hetet, ii. 213, 292

Hetetet, ii. 338

Hetet-Sept, ii. 268

Het-her-ateb, ii. 128

Het-Hert (Hathor), i. 82,
428-437; ii. 293

Het-Heru, i. 78

Het-ka-kknem-neteru, i.
51

Het-ka-Ptah, i. 502, 512,
522 ; ii. i54

Het-ka-Ptah (see Mem-
phis), ii. 157

Het-khaat, ii. 249

Het-khas, ii. 255

Het-khat, i. 515

Het-khebit, i. 452, 464

Het-maa-kheru, ii. 128

Het-Mut, ii. 30

Het-nefert-Tem, i. 473

Het-neh, i. 492

Het-Net, i. 452

Het-Nut, ii. 103

Het-Keshp, ii. 283

Het-sa-Ast, ii. 374

Het - sekhem, ii. 255,
256

Het-ser, ii. 210

Het-Serqet, i. 88

Het-Seshesh, ii. 108

Het-stau-kker-aha-Ra, i.
228

Het-suten, i. 492

Het-ta-her-ab, i. 100

Het-teft, ii. 64

Het-temtet-Ra, i. 228

Hettenuut, i. 81

Het-tua-Ra, i. 228

Het-uart, ii. 251

Het-ur-ka, i. 88

Het-urt, ii. 51
Het-utet, i. 513
Hidden-Face, i. 343
Hidden-House, ii. 154
Hidden-Name, i. 48
Hidden One, ii. 21

Hidden-Souls, i. 212, 213,

215
Hidden symbols, i. 222
Hierakonpolis, i. 431,

476 ; ii. 372
Hierosolymus, ii. 254 ;

368
High priest of Memphis,

i. 101
High priest of Thebes,

title of, i. 101
Hi-mu, ii. 336
Hinnom, i. 273
Hinu-en-Shu-nefer, ii.

93
Hipponon, i. 98, 494
Hippopotamus of Set, i.

478, 480
Hippopotamus, the, i. 24;

ii. 359
Hit, ii. 287, 336
Hobgoblins, i. 12
Hokhmah, i. 296
Holy fathers, i. 101
Homer, ii. 219
Horapollo,i. 62, 234,284,

356, 402, 461, 462;

ii. 369, 375, 379, 381,

382
Horn of the West, i.

205
Horse and Ox, Fable of,

i. 18
Horus, i. 78, 145, 146,

180, 304, 341; ii.

129
Horus and Set, i. 484 ;

ii. 31, 62, 244; double-
head, i. 194; fight

between, i. 117 ; fight

of, i. 405, 475, 488 ;

hold the ladder, i. 167 ;

their fight, ii. 212
Horus as Advocate in the

Judgment, i. 490

404

INDEX

Horus, battle of, with

Set, ii. 125
Horns-brethren, the two,

i. 410
Horns, Cippi of, ii. 267-

274
Horus cuts off head of

Isis, i. 405
Horus = To-day, i. 487
Horus, Followers of, i.

196
Horus, four Children of,

i. 210, 228, 456, 497 ;

ii. 106, 145, 249
Horus, four Children of

as gods of Dekans, ii.

309, 310
Horus-gods, the, i. 466 ff.
Horus, ka of, i. 163 ;

Ladder of, ii. 242
Horus-name, the, i. 25
Horus of Antaeopolis, i.

97
Horus of Athribis, i. 100
Horus of Behutet, i. 84
Horus of Behutet and

Set, i. 405
Horus of Edfu, i. 92
Horus stung by a scor-
pion, ii. 208, 272
Horus of Hipponon, i. 98
Horus of Tanis, i. 100
Horus of the East, ii. 10
Horus of the Papyrus

swamps, i. 442
Horus of Tu-f, i. 98
Horus Pakht, i. 518
Horus, two Eed Eyes of,

i. 497
Horus Seker, ii. 145
Horus Sept, i. 166, 200 ;

ii. 145
Horus-Set, i. 200, 211
Horus the Aged, i. 84
Horus the Blind, i. 299

Horus the Child, i. 469
Horus the Elder, i. 188,

467, 496
Horus, two Blue Eyes of,

i. 497
Hours, gods and god-
desses of, ii. 300, 301
House of Osiris, i. 103
House of Shu, ii. 93
House of the Net, i. 405,

407
Hra-f-ha-f, i. 81, 419; ii.

121, 337
Hra-nefer, ii. 337
Hra-ua, ii. 337
Hu, i. 81, 99, 203, 206,

215, 472 ; ii. 89, 297,

299, 302, 336
Hu (city), i. 492
Hu (the Sphinx), ii. 361
Hu, ka of Ea, ii. 300
Huaaiti, i. 341 ; ii. 317
Hui, ii. 336
Huit, god of Sphinx, i.

348
Hu-kheru, i. 176; ii.

336
Human sacrifice, i. 234
Hun, i. 211
Hunefer, Papyrus of, i.

131, 335,410,489; ii.

5, 6, 68
Hunger, ii. 118
Hunt, i. 81
Huntheth, i. 248
Hur al-'uyun, i. 166
Hurt, ii. 213
Hut, i. 492
Hutchaiui (West wind),

ii. 296
Hu-tepa, i. 177 ; ii. 336
Hydrus, the, ii. 358, 359
Hyksos,i. 104 ; ii. 4, 69,

250
Hypsele, i. 97

Hypselis, i. 431 ; ii. 51
Hyvernat quoted, i. 269

Iai, i. 280

lad, i. 280

Ibis = Thoth, i. 403

Ibis-god, i. 401

Ibis, the, ii. 375

Ibis, worship of, i. 2

Ibiu, i. 432

Ibrahim Ruskdi, i. 17

Ichneumon, ii. 370

Ieana Menaman, i. 280

I-em-hetep, i. 14, 126,

522, 523 ; ii. 52
I-en-her-pes, i. 80
Ieou, i. 280
Illahat, i. 15
Immortality, i. 144, 151
Imouthes, i. 522
Incarnation of Ainen-Ra,

i. 330
Incarnation of Osiris, i.

330
Incarnation of Temu, i.

330
Incense, ii. 80
Incense trees, ii. 209
India, ii. 200
Ink-pot, i. 411
Inundation (of Nile), i.

10, 11, 44, 63, 123
Iouo, i. 280
Ireqai, ii. 328
Iron, ii. 241
Iron floor of heaven, i.

167, 491
Iron knife, ii. 92
Iron sky, i. 156 ff.
Iron throne, i. 58, 158
Isaeacus, ii. 200
Ishim, i. 7

Ishtar, i. 273 ; ii. 279
Isis, i. 58, 151,166,230,

INDEX

405

231,341,431; ii. 29,
85,108,109,124,125,
126, 129, 186, 187,
202

Isis and her Seven Scor-
pions, i. 487
Isis and Neplithys, La-
mentations of, i, 293
Isis and the Virgin Mary,

ii. 220, 221
Isis as enchantress, ii.

207
Isis, blood of, ii. 215
Isis Campensis, ii. 218
Isis, Festival Songs of,

i. 294
Isis, forms of, ii. 213
Isis and Ra, Legend of,

i. 360 ff.

Isis, mysteries of, ii. 217;
sorrows of, Egyptian
text, ii. 222-240 ; wan-
derings and troubles of,
ii. 206 ff.
Isis of Cabasus, i. 100
Isis of Sapi-res, i. 99
Isis of Tithorea, ii. 218-

220
Isis-Athene, i. 459
Isis-Hathor, ii. 55
Isis-Nebuut, ii. 213
Isis-Net, i. 452
Isis-Sati, ii. 57
Isis-Sothis, ii. 55
Island of Ateh, ii. 209
Isokhobortha, i. 281
Israel, Children of, i. 19
Israelites, i. 136, 137
Israfel, i, 5
Israi, i. 280
It (city), i. 492
Ithyphallic god, ii. 17,

18
Iuaa, ii. 69
Iubani, i. 326

Iubau, i. 326
Iukasa, ii. 20
Iusaas, i. 85
Iusaas, ii. 289
Iusaas[et], city of, ii.

381
Iusaaset, i, 354, 432, 441,

446 ; ii. 29, 88
Iusaaset-Nebthetep, i,

354

Jackal, ii. 367
Jahannam, i. 273
James, Saint, i. 280
Jebel Barkal, i. 14, 15,

16
Jequier, quoted, i. 178
Jerusalem, i. 273, 278
Jews, i. 19
Jinn, i. 14, 133
John, Saint, i. 144
Judaeus, ii. 254, 368
Judges, Book of, i. 19
Judgment Scene, ii. 142

ff.
Julius Africanus, i. 445
Juno, ii. 253
Jupiter, ii. 186,253,302,

303
Jupiter Ammon, ii. 22
Justinian, i. 289
Juvenal, i. 28, 36;

quoted, i. 1, 2

Ka, or " double," i. 34,

39
Ka of Osiris, i. 149
Ka, son of Meh-urt, i.

516
Ka, the god, i. 286
Kaa, ii. 342
Ka-Ament, i. 198
Ka-Amentet, i. 240

Kaarik, ii. 342
Ka-ari-ka, ii. 20
Kadesh, ii. 27
Ka-en-Ankh-neteru, i.

257
Kaharesapusaremk a h e r-

remt, ii. 342
Ka-hemhem, i. 228
Ka-her-ka-heb, ii. 293
Ka-heseb (nome), i. 100
Ka-hetep, ii. 139, 156,

342
Ka-hetep (Osiris), ii. 61
Kahun, ii. 285
Kai, i. 230
Kaiekhos, ii. 346
Kait, goddess, i. 286
Kakaa, i. 329
Ka-kau, ii. 346, 351, 353
Ka-khu, ii. 301
Kalabsheh, ii. 288
Ka-qem, i. 492
Ka-qem (nome), i. 100
Kaqemna, i. 122, 138
Karau-Anememti, i, 326
Karnak, ii. 22
Kasa, i. 98
Kasaika, ii. 20, 342
Ka-set (nome), i. 99
Ka-Shu, i. 206
Kasut, i. 83
Ka-taui, ii. 301
Katna, ii. 23
Kan of Ra, i. 34
Keb, i. 369
Keb-ur, i. 259
Kefi, i. 198
Kehkeh, ii. 268
Kehkehet, ii. 342
Kek, i. 371
Keket, ii. 2
Kekiu, i. 113
Kekiut, i. 113
Keku, i. 241
Kekui, i. 283, 285;ii.2

406

INDEX

Kemkem, ii. 342
Kenat, i. 248
Kenememti, i. 326
Kenemet, ii. 22
Kenemti, i. 419
Kenken-ur, ii, 96
Kemnu, ii. 306
Keninut, ii. 304
Kennu, i. 433
Kenset, i. 85, 433, 492 ;

ii. 42
Kent, ii. 280
Kenur, i. 83
Ken-ur, ii. 343
Kepenut, i. 433
Kep-hra, ii. 342
Ker, ii. 342
Kereh, i. 113
Kerehet, i. 113
Kerh, i. 283, 286, 289,

371
Kerhet, i. 283, 286, 289
Kesem, i. 499
Keset, i. 433
Ketuit-gods, i. 346
Ketuiti, ii. 320
Ketuit-ten-ba, i, 211
Kka (?) (nome), i. 100
Kha-gods, i. 39, 43
Kha, Lake of, i. 158
Kha-a, i. 246
Khaata, i. 82
Khabesu, the, ii. 154
Kha-em-Uast, ii. 350,

351
Kha-f-Ra, i. 445, 472
Khak-ab, i. 326
Khakhat, i. 433
Kka-nefer, i. 512
Khan-ru- . . . ., i. 326
Kharakhar, i. 266
Kharkhnoumis, ii. 304
Kkarsatha, ii. 338
Khartum, ii. 360, 365
Kharubu, i. 326

Khas, ii. 31, 269

Khas(?)-en-Sept, i. 499

Khasut (Xo'is), i. 99

Khat, i. 492

Khat (city), i. 496

Khatat, i. 473

Khati, i. 344

Khati gods, i. 457

Khatra, i. 215

Khatri, i. 241

Khau, ii. 308

Khauit, i. 433

Khau-tchet-f, i. 177

Khebent, ii. 338

Khebet, city of, ii. 208

Khebetch, i. 82

Khebit, Island of, i. 442

Khebkheb, ii. 139

Khebs-ta, i. 241 ; ii. 63

Khebset-urt, i, 455

Khebt, ii. 213

Kheft-hra-en-neb-s, i. 437

Khekh, i. 516

Khekhsit, i. 432

Kkekhuit, i. 433

Khem, i. 97, 470 ; ii. 17

Khem (god), i. 97

Khem (nome), i. 97

Khema, i. 274

Khembis, ii. 208

Khemennu, i. 98, 332,
353, 358, 400, 401,
457 ; ii. 149, 297, 338

Khemennu, Eight gods
of, i. 113, 292

Khemi, i. 419 ; ii. 338

Khemit, i. 222

Khemmis, ii. 208, 210,

Khemmis, Island of, ii. 22

Khenememti, ii. 338

Khennu, ii. 356

Khensu, i. 39, 49, 82,
447, 448, 464 ; ii. 33,
35, 36, 97, 293, 302,
339

Khensu (nome), i. 99
Khensu-Behutet, ii. 36
Khensu-Hunnu, ii. 35
Khensu-Nefer-hetep, ii.

34 ff., 39 ff.
Khensu - nefer - hetep-Te -

huti, ii. 37
Khensu-pa-khart, ii. 35,

36
Khensu-Ea, ii. 35
Khensu-Sept, i. 82
Khensu- Shu, ii. 35
Khensu-Tehuti, ii. 35
Khensu the chronogra-

pher, ii. 37
Khens-ur, i. 109
Khent (goddess), ii. 292
Khent-abt (nome), i. 100
Khent-Abtet, i. 431, 432
Khent-Amenti, i. 82,

439 ; ii. 138
Khent-an-maati, ii. 261
Khent-em-meht-akeba, i.

455
Khent-Heru, i. 246; ii.

307
Khent-Het-Anes, ii. 129
Kkent-Kheru, ii. 307
Khent-maati, i. 82, 85;

ii. 86
Khent-Sehet, ii. 263
Khentet-hert, ii. 305
Khentet-Khast, ii. 309
Khentet-khert, ii. 305
Khenthi, ii. 293
Khenti = Thoth, i. 402
Khenti Amentet, i. 172,

173 ; ii. 339
Khenti-Amenti, i. 198,

342; ii. 117,317
Khenti-ast-f, i. 248
Khenti-Aukert, i. 215
Khenti-heh-f, ii. 129
Khenti-khas, i. Ill
Khenti-Khatthi, ii. 339

INDEX

407

Khenti-ment, i. 248
Khenti-qerer, ii. 317
Khenti - Tuat = Thoth,

i. 226 '
Khenu, i, 242 ; ii. 25
Khen-unnut-f, i. 242
Kheper, i. 78
Khepera, i. 203, 257,

294, 295, 297, 306,

308-321, 336, 340,

349, 470 ; ii. 4, 14, 15,

97, 301, 317, 338, 371,

380
Khepera kheper tchesef,

i. 355
Khepera-Ba-Tem, i. 352
Khepera-Ea-Temu, i, 363
Kheperi, ii. 317
Kheper-ta, i. 511
Khepert-kekui-kkaat-

mest, i. 257
Khepera, ii. 302
Khepesh, ii. 338
Khepesh, constellation,

ii. 249
Khephren, i. 471 ; ii. 361
Khepi, ii. 317
Kheprer, i. 78, 342 ; ii.

25, 130, 320
Khepri, i. 196
Kher, ii. 25, 339
Kkera, i. 107 ; ii. 339
Kher-aha, i. Ill, 178,

425; ii. 11, 154, 157
Kher-heb priest, i, 331
Kherp-hu-khefti, i. 211
Kherseket, ii. 256
Khersek-Shu, i. 418
Kkert-khent-Sekhem, i.

110
Kheri-beq-f, i. 494
Kker-khept-Kenrnut, ii.

304
Kher-khept-sert, ii. 306
Kher-khu, i. 200

Khermuti, i. 326
Kher-sebu, i. 200
Khersekhet, i. 432
Khersek-Shu, ii. 339
Kherserau, ii. 339
Khesef-at, ii. 339
Khesef- haa-heseq-Neha-

hra, i. 230
Khesef-hra, i. 326
Khesef-hra-ash-kkeru, i.

176 ; ii. 339
Khesef- hra-khemiu, i.

177 ; ii. 339
Khesef-kheniiu, ii, 339
Khesef-kkeint, ii. 301
Khesfu, i. 246
Kheta-Sar, ii. 283
Kheti (a serpent), i. 192
Khirepu, ii. 283
Khirie, i. 281
Khisasapa, ii. 283
Khnemet-ankh, i, 435
Khnemet-ankhet, ii. 108
Khnemet - em - ankh - an -

nuit, ii. 338
Khnemiu, i. 201
Khnem-renit, i. 254
Khnemu, i. 78, 82, 95,

96,107,180,200,254,

286, 329, 463, 464,

472,502,513;ii,49ff.,

91, 268, 322, 338, 354,

379
Khnemu Ba-neb-Tet, ii,

64, 65
Khnemu- Ba-neb - Tettet,

i. 354
Khnemu-Hapi, i. 146
Khnemu - Her - shef ii.

58 ff.
Khnemu Heru-hetep, ii.

183
Khnemu -Heru-shefit, i.

354
Khnemu-Nu, ii, 52

Khnemu of Ermen-hert,

i. 98
Khnemu of Shas-hetep,

i. 97
Khnemu -Osiris, ii. 51,

57, 58
Khnemu-qenbeti, i. 211
Khnemu-Ba, ii. 45, 51,

131
Khnemu-Seb, ii. 51
Khnemu-Shu, ii. 51, 66
Khnemu, the seven forms

of, ii, 54, 55
Khnemu-ut-em-ankh, ii.

139
Khnoumis, ii. 304
Khoiak, ii. 128, 130
Khokhar, i. 267
Khokhe, i. 281
Khokheteoph, i. 281
Khontakhre, ii. 305, 307
Khontare, ii. 305, 307
Khoou, ii. 307
Khremaor, i. 267
Khu, i. 163
Khu (a Dekan), ii. 307
Khu, god of Light, i. 370
Khu, ka of Ea, ii. 300
Khu, spirit, i. 39
Khufu, i. 426, 445, 524
Khui, i. 211
Khuit, i. 432
Khu-kheper-ur, ii. 338
Khu-tchet-f, i. 177; ii.

338
Khukhu, ii. 307
Khusrau, i. 289
Khut, ii. 338
Khut, goddess, i. 306,

323
Khut (Isis), ii. 216
Khut = magical cere-
mony, i. 296
Khut-Aten, city of, ii.

72 ff.

408

INDEX

Khut-Nebat, i, 447
Khut-taui, i. 512
Khuti, a god, I, 182
King, L. W., i. 406;

quoted, i, 13, 273 ff.,

288, 289 ; ii, 314
Kings, incarnations of

gods, i. 3
Kingu, i. 327
Kishar, i. 289, 291
Kiaaapi], i. 289
Knitousokhreoph, i. 281
Kohl, i. 17
Kom Ombo, ii, 109
Konime, ii. 306
Kosmos, ii, 243
Koukiamin Miai, i. 280
Krokodilonpolis-Arsinoe,

ii. 357
Kronos, i. 467 ; ii. 100,

124, 186, 187
Krophi, ii. 44
Kur'an, quoted, i. 5
Kuresh, i. 142

Labyrinth, i. 96
Ladder of heaven, i. 167,
168, 490

Ladder of Shu, ii. 92
Ladder, the Divine, ii,

241
Ladder-bearers, i. 188
Lady of the boat, i. 207 .
Lake Moeris, ii. 58, 347,

357
Lake of Aaru, i. 297
Lake of Battle, i. 481
Lake of Fire, i. 35
Lake of Flame, i. 34
Lake of Kha, i. 158
Lake of Life, ii, 184
Lake of Testes, i. 335,

339
Lake of Uraei, i, 184

Lake Victoria, i. 11
Lakes of Jackals, ii, 120
Lakes of the Tuat, ii. 120
Lakhamu, i. 289, 291
Lakhmu, i. 289, 291
Lamb, worship of, i, 2
Lamellicorns, ii. 379
Lamkhamor, i. 266
Land of the Spirits, ii.

287
Lanzone, i. 204,284,285,

328, 354, 402 ff.
Laraokh, i, 266
Lat, ii. 289
Latopolis, i. 431, 463,

468; ii. 50, 51, 66,

92, 356
Latopolites, i. 96
Latreille, i. 356 ; ii. 381
Latus Fish, ii. 382
Lazarus, i. 171
Ledrain, ii. 162
Leek, worship of, i. 2
Lefebure, M. B., i. 180

ff., 205, 319, 349, 360,

363
Legge, Mr. F., quoted, i,

64
Legs = twin soul -gods, i,

110
Lelet al-Nukta, ii. 47
Leo, sign of, i. 464
Leontopolis, ii. 347, 361
Leontopolites, i. 96
Leopard with human

head, i. 61
Leopard with serpent's

head, i. 59
Lepidotus fish, ii. 192,

382
Lepsius, i. 34
Letasashaka, ii. 21
Letopolis, i. 99, 432 ; ii.

148, 157
Leviathan, i. 278, 279

Libationers, i. 101
Libyans, i. 188 ; ii. 13
Liddon, Canon, i. 144
Lieblein, i. 68, 69, 71
Life and Death, ii. 243
Life, everlasting, i. 412
Life, plant of, i. 165
Light and Darkness, ii,

343
Light-bearers, i. 200
Linen, ii. 118
Linen garments, i. 165
Lion = Amen, ii, 2
Lion, the, ii. 359-361

sacred, ii. 347 ; wor-
ship, i, 24
Lion-god, ii. 15
Lion-gods, the Twin, ii.

88
Lion gods and goddesses,

ii. 362
Lips of deceased, i, 109
Lizard with human head,

i. 210
Aoyo?, the, i. 407
Loins = Pautti, i, 110
Longperier, M. Adrien

de, i. 64
Lonkhar, i. 266
Lords (angels), i. 6
Lotus, i. 521, 522
Lucian, ii. 96
Luxor, i. 329 ; ii. 22
Lychnus Fish, ii. 382
Lycopolis, i. 98, 426,

432, 434 ; ii. 252, 262,

353, 367
Lycopolites, i. 96
Lynx, i. 24, 324 ; ii. 362,

363

Maa, i. 254, 309
Maa, ka of Ba, ii. 300
Maa, Sight-god, ii. 298

INDEX

409

Maa-ab, i. 189
Maa-ab-kkenti-aht-f, i.

228
Maa-an f, i. 419
Maa-anuf, ii. 330
Maa-atef-f, i. 494
Maa-atef-f- kkeri-beq-f,

ii. 330
Maa-ein-kerh, ii. 129
Maa-em-kerh-an-nef-em-

bru, i. 494 ; ii. 330
Maa-ennu-am-uaa, ii. 302
Maa-en-tef, ii. 291
Maa-ha-f, ii. 380
Maa-heh-en renpit, ii.

330
Maa = Hokhmah, i. 296
Maa-hra, ii. 301
Maaiu-su, ii. 330
Maakheru, ii. 146
Maa-kheru, i. 408, 409
Maam, i. 492
Maa-nefert-Ra, i. 257
Maa-tet-f, ii. 129
Maa-tbet-f,i.l78;ii. 330
Mafi-uat, i. 320, 344
Maat, i. 20, 80, 153, 323,

338,339,346,352,370,

416-420, 432, 433, 501,

502; ii. 5, 10, 11, 13,

19, 26, 75, 145, 184,

256, 330
Maat, boat of, i. 109
Maat, featber of, ii. 143
Maat goddesses, ii. 92
Maat, lords of, ii. 150 ;

assessors of, ii. 150
Maat, the pedestal of, i.

416
Maat-Heru, ii. 310
Maat-Heru-Ast, ii. 310
Maat-Kknenm, i. 80
Maatet, ii. 206, 207
Maati, i. 189, 418; ii.

330

Maati (city), i. 433
Maati, Hall of, i. 38,

153
Maati-f-em-sbet, ii. 330
Maati-f-em-tes, i. 419 ;

ii. 330
Maatuf-her-a, ii. 330
Maau-taui, ii. 330
Mabi, ii. 37
Macarius of Antiocb, i.

268
Macedonians, i. 272
Macrobius, ii. 352, 367
Mafek, i. 430
Maftet, i. 324 ; ii. 363
Maftet (Lynx), i. 85
Magic, Antiquity of in

Egypt, i. 13
Ma-bes, ii. 362
Mahlufas, i. 14
Mainmari, i. 280
Mait, ii. 363
Makba-taiu, i. 513
Makhenut, i. 467
Makbi, i. 211
Makbiar, ii. 293
Mak-nebs, ii. 302
Malachim, i. 7
Mallet, i. 459
Mallet, M. D., quoted, i.

93, 454
Mandrakes, i. 365
Mandulis, ii. 289
Maneros, ii. 191
Manes, i. 3
Manetbo,tbe priest quoted

or referred to, i. 332,

445, 524 ; ii. 199, 217,

246, 346
Man-god, the, i. 333
Mankind, destruction of,

Egyptian text of, i.

388, 399
Mantis, ii. 378
Mantit Boat, i. 257

Manu, i. 351, 417, 470,

516; ii. 25, 101
Maraeotis, i. 96
Marakhakhtba, i. 280
Marawi, i. 16
Marduk, i. 277, 278, 279,

305, 327 ; ii. 314
Marduk and Tiamat, fight

of, i. 406, 407
Marei, i. 280
Marie, i. 280
Mariette,i. 126,139,204;

ii. 6, 23, 196, 354
Marinus, i. 289
Mark, Saint, ii. 221
Markhour, i. 266
Marniarakhtka, i. 280
Marne, i. 64
Marqatha, ii. 21, 330,
Mars, ii. 253, 303
Marua, i, 15
Mary, the Virgin, i. 108,

328 ; ii. 107
Mashkhith, i. 274
Maspero, Prof. G., i. 23,

67, 71, 117, 142, 205,

224, 404, 445, 486;

ii. 13, 102
Mastaba, i. 330
Master of the back, i. 194
Master of the front, i. 194
Masturbation, i. 116,297
Matariyeh, i. 328
Mat Boat, i. 110
Matchat, i. 457
Miitchau, the, ii. 6, 7,

10
Matchet, i. 433 ; ii. 294
Ma-tef-f, ii. 322
Maten (nome), i. 98
Matenu, i. 31
Mater, ii. 52, 53
Mates, ii. 60
Mfites-sma-ta, i. 218
Matet, i. 488

410

INDEX

Matet Boat, i. 323, 331,

332, 369 ; ii. 104, 204
Mati, cat-headed goddess,

i. 201
Mati = Sun-god, i. 342
Matter, primeval, i. 288
Mail, ii. 297
Mau (Ra), ii. 61
Mau-aa, ii. 317
Mau, Dr. A., ii. 217
Maui, ii. 139
Mauit,i.80,167; ii. 32,

47
Mauonbi, i. 281
Mau-taui, i. 420
Mauti, ii. 317
Maxims of Ani, i. 126 ;

of Khensu-hetep, i. 126
Medan, ii. 289
Meh, i. 482
Meh-mahetch (nome), i.

98
Meh-ta-f, ii. 127
Meh-urit, i. 511
Meh-urt, i. 422, 432;

ii. 19, 61, 331
Meli-urt, Seven wise ones

of, i. 516
Mehanuti-Ra, ii. 331
Mehen, i. 180, 232, 234,

2*38 ; ii. 8, 331
Mehenet, i. 452, 464, 515
Mehenit, i. 462 ; ii. 331
Mehet, ii. 128
Mehi,i.402,491; ii. 331
Mehit-Tefnut-khut-Men -

hit, i. 431
Mehiu, ii. 331
Mehni, i. 252
Meht, ii. 331
Meht-khebit - sah - neter,

ii. 331
Meht-urt, i. 80, 362, 455
Mekes sceptre, ii. 8
Meket, i. 40

Melcarthus, ii. 190
Members, deification of,

i. 109, 110
Memnon, i. 1
Memokh, i. 281
Memphis (see Het-ka-

Ptah), ii. 157
Memphis, i. 27, 95, 99,

126,218,433,502,504;

ii. 5, 22, 70, 92, 148,

154, 347
Memphis, Apis god of, i.

26
Memphis, captured by

Piankki, i. 331
Memphis, great triad of,

i. 500 ff.
Memphis, high-priest of,

i. 101, 505
Memphis, high-priest and

high-priestess of, i. 101
Memphis, triad of, i. 114
Memphites, i. 96
Men and women, creation

of, i. 312
Men, destruction of, ii.

93
Men, origin of, i. 304
Mena,i.24,453;ii.346
Men-a, i. 244
Menat, i. 430, 432, 498 ;

ii. 130
Menat, ii. 289, 362
Menat, goddess, ii. 55,

289
Mendes, i. 100, 101, 115,

148, 191, 354, 403,

496 ; ii. 22, 64, 65, 66,

116, 129, 153, 353
Mendes, Earn of, i. 27;

ii. 51, 347, 354
Mendes, Stele of, ii. 354
Mendes, triad of, i. 114
Mendesian Ram, i. 103
Mendesium, i, 96

Menelaites, i. 96
Menenui, i. 248
Menes, i. 24
Menhet, i. 426, 446 ; ii.

50'
Menhet (Isis), ii. 213
Menhi, i. 241
Menhit, i. 431, 463 ; ii.

66, 92, 292
Meni-ret, i. 230
Men-kau-Heru, i. 330
Men-kau-Ra, i. 358; ii.

110
Menkert, i. 248
Menkh, ii. 330
Menkhet, i. 244 ; ii. 213,

256, 293
Menlil, ii. 289
Menmemu, i, 220
Men-nefer, i. 512
Men-nefert, i. 99
Mennipos, i. 281
Menqet, ii. 331
Menruil, ii. 289
Men-sheta, i. 191
Ment (?) i. 437
Ment, i. 80 ; ii. 330, 331
Mentchat, i. 457
Mentef, i. 80
Menth, i. 437
Menthu, ii. 23, 24 ff.,

331
Menthu-Ra, ii. 24
Menti, i. 498
Mer, ii. 331

Mer of the North, i. 507
Mer of the^South, i. 507
Mercury, i. 449 ; ii. 303
Mer-en-aaui-f, i. 254
Mer-en-Ra, i. 440, 441;

ii. 25
Mer-en-Ra- Mehti-em-sa-

f, i. 77
Meril, ii. 288
Meris, ii. 331

INDEX

411

Mer-Nit, i. 31
Mer-Ra, ii. 207
Meroe, i. 15 ; ii. 22
Mersekhen, ii. 213
Merseklient, i. 432; ii.

61
Mert, ii. 301
Mert goddesses, ii. 256
Mertet, sea of, i. 480
Merti, ii. 25, 331
Merul, ii. 288 ; titles of,

ii. 289
Mer-ur (Mnevis), i. 26;

ii. 331, 351
Meruter, ii. 289
Mesen, i. 473 ; ii. 213
Meskha, i. 80
Meskhaat, i. 80
Mesklien Aat, ii. 184
Meskhen Ment, ii. 181
Mesklien Nefert, ii. 184
Mesklien Seqebet, ii. 184
Mesklien, the, ii. 144
Meskhenet, i. 329; ii.

144, 359
Meskhenet of Isis, ii. 108
Meskhent, ii. 285
Meskheti, ii. 250, 312
Meskhti, i. 254
Mesnet, i. 476
Mesniu, i. 84, 476
Mesore, ii. 248
Mes-peh, i. 177 ; ii. 331
Mesperit-arat-maatu, i.

224
Mes-Ptah, i. 177
Mesqet, ii. 209
Mesqet chamber, i. 494
Mes-sep, ii. 263
Mes-sepekk, ii. 331
Mest, i. 198
Mest (Amset), ii. 291
Mestcker-Sah, ii. 308
Mest-tcheses, i. 211
Mest-en-Asar, i. 211

Mestet, i. 487; ii. 206,

207
Mestetef, i. 488 ; ii. 206,

207
Mestha, ii. 129 ; ii. 145,

331
Mesu-nifu, i. 202
Metchetat, i. 80
Metchet-nebt-Tuatiu, i,

226
Metchet-qat-utebu,i. 246
Metelis, ii. 22, 357
Metelites, i. 96
Met-en-Asar, i. 211
Meteni, ii. 289
Metes, i. 200
Met-hra, i. 228
Metes-hra-ari-she,i. 176;

ii. 331
Metes-mau-at, i. 218
Metes-neheh, i. 218
Metes-sen, i. 177 ; ii.

331
Methyer, i. 422
Metternichj Prince, ii.

205
Metternich, Stele, ii. 205,

220, 267-274
Metu-khut-f, i. 345; ii.

317
Metu-ta-f, ii. 331
Meyer, Herr, quoted, i.

100
Michael, i. 5
Miii, i. 79, 97, 470, 496,

507; ii. 17, 20, 36,

280, 293
Min, god of Panopolis, i.

97
Min (nonie), i. 97
Min- Amen, ii. 8
Minerva, i. 453
Minionor, i. 284
Mi-sheps, ii. 330
Mitani, ii. 279

Mitanni, ii. 363
M'Lennan, Mr. J. F., i.

29
Mnenor, i. 281
Mnevis, ii. 347, 351 ff.
Mnevis Bull, i. 26
Mnevis, incarnation of

Ra gods, i. 330
Moeris, ii. 354
Moloch, i. 273
Momemphis, ii. 352
Monophysites, 221
Monotheism, i. 120, 144
Month, i. 80
Month, gods of days of,

ii. 292
Month = Khens-ur, i.

109
Months, gods of, ii. 292,

293
Monthiour, i. 281
Moon, creation of, i. 370
Moon-god, i. 412, 413
Moon on a pedestal, i.

210
Mophi, ii. 44
Morgan, J. de, i. 22 ; ii.

365
Morning Star, i. 107 ; ii.

97, 156
Moses, ii. 254
Mother of Mothers, ii. 51
Mother, reverence for the,

i. 127
Mother, the universal, ii.

28
McaGfiK, i. 288
Mountain of Sunrise,' i.

470 ; ii. 101
Mountain of Sunset, :i.

351, 470 ; ii. 101
Mountain of the West, i.

179
Mouth, Opening of the,

i. 358

412

INDEX

Mtesa, i. 142
Muhammad, i. 5, 141,

142
Muhammad 'Ali, ii. 205,

267
Muhammadans, i. 5, 6,

14, 19
Muhammadans, heaven

of, i. 166
Muhammadans, hell of,

i. 171
Muhammad wad-Ibrahim,

i.15
Mu-Hapi, ii. 44
Muit, i. 80 ; ii. 32, 47
Mukhipaina, ii. 283
Miiller, Right Hon. Prof.

F. Max, i. 135
Miiller, W. M., ii. 250,

278, 283, 285
Mummu-Tiamat, i. 288,

289
Mut, i. 80,88,431,518;

ii. 28 ff., 47, 159
Mut-Bast-Isis, i. 447
Mut-hetep, Papyrus of, i.

351
Muti-khenti-Tuat, i. 244
Mut-neb-set, ii. 301
Mut-nu, ii. 32
Mut of Asheru, i. 446
Mut -Sekhet- Bast -Men-
hit, ii. 29
Mut Temt, ii. 29
Mut-Uatchet-Bast, ii. 29
Mycerinus, i. 358; ii.

110
Mysteries of Isis, ii. 217
Mysteries of Osiris, i.

453
Mysteries, the Eleusinian,

ii. 217
Myth of Pta, and Isis, i,

352
Mythical animals, i. 59

Naam, ii. 26

Naarerf, i. 351

Naarik, ii. 332

Na-ari-ka, ii. 20

Na-ateh, i. 442

Na-tesher, ii. 322

Na-ur, ii. 322

Naau, 332

Naau-tchetta, i. 437

Nai, i. 23, 326 ; ii. 322

Nak, i. 324, 335 ; ii. 8,
11, 79, 332

Nak, ii. 332

Nakada, i. 31

Nakith, i. 232

Nakiu-Menat, ii. 317

Name, use and impor-
tance of, i. 10, 301

Nana'i, i. 281

Napata, i. 14 ; ii. 22, 23,
40

Nareref, ii. 60

Nart, ii. 149, 332

Nasaqbubu, ii. 332

Nasaqebubu, ii. 21

Nastasenen, ii. 40

Nathkerthi, ii. 332

Natho, i. 442

Natura, i. 68

Nau, i. 267 ; ii. 62

Nau, i. 80; ii. 1, 101,
102

Naucratites, i. 96

Nau-shesma, i. 267

Naut, ii. 101, 102

Naville, i. 348, 353, 363,
444, 445, 476, 498; ii.
278

Neb, House of, ii. 209

Neb-abui, i. 419 ; ii. 332

Neb-ankhet, ii. 301

Neb-Aqet, i. 248

Neb-aut-ab, i. 450

Neb-baiu, i. 348 ; ii. 320

Neb-er-tcher, i. 294, 305,

308, 491 ; ii. 61, 123,

150, 153, 214, 332
Neb-hrau, i. 419 ; ii. 332
Neb-khat, ii. 255
Neb-Maat, i. 419
Neb-Maat-heri-tep -retui-

f, i. 418 ; ii. 332
Neb-neteru, ii. 301
Neb-pat, i. 244
Neb - pehte t - petpet- seba,

ii. 332
Neb -pehti thes-menment,

ii. 332
Neb-pehti-thesu-menme-

net, i. 418
Neb-s, ii. 332
Neb-sekert, ii. 122
Neb-Senku, i. 348; ii.

320
Neb-senti, ii. 301
Neb-tept (Isis), ii. 213
Neb-Tesheru, i. 516
Neba, ii. 332
Neba-per-em-khetkhet, i.

419
Nebes Tree, i. 468
Nebiui, i. 443
Nebseni, ii. 262
Nebseni, Papyrus of, i.

419
Nebt, i. 352
Nebt, a god, i. 425
Nebt-aha, i. 189
Nebt-ankh, ii, 11
Nebt-au-khent-Tuat, i.

244
Nebt-het, i. 80 ; ii. 317,

332
Nebt-hetep, i. 432
Nebt-hetep, i. 441
Nebt-hetep, counterpart

of Tern, i. 354
Nebt-Hetepet, i. 438
Nebti, i. 244
Nebt-khu, i. 254

INDEX

413

Nebt-mat, i. 244
Nebt-semu-nefu, i. 240
Nebt-setau, i. 244
Nebt-shiit, i. 244
Nebt-shefshefet, i. 244
Nebt-s-tchefau, i. 184
Nebt-tep-Ahet, ii. 309
Nebt-Thehent, ii. 300
Nebt-unnut,i,336;ii.332
Nebt-usha, i, 236
Nebuchadnezzar II., i.

278
Nebui, 211
Nebuut, i. 431, 463 ; ii.

67, 213
Nectanebus I., ii. 267
Nectanebus II., ii. 351
Nef-em-baiu, ii. 317
Nefer-Abt, i. 353
Nefer-Ament (nome of),

i. 441
Nefer-hat, ii. 129
Nefer-hati, i. 516
Nefer-hetep (god), ii. 34
Nefer-shuu, i. 515
Nefert, i. 85 ; ii. 332
Nefer-Tem, i. 80, 450,

491 ; ii. 362
Nefer-Tem (an assessor),

i. 419
Nefer-Temu, i. 520 ; ii.

332
Nefer-Temu-khu-taui, i.

520
Nefer - Temu - khu - taui -

iinkk-rekhit, i. 520
Nefer-tutu, i. 101
Nefer-uben-f, ii. 287
Nefert-iti, ii. 75
Neferus, i. 433
Negative Confession, i.

38, 49, 145, 418
Negroes, i. 188, 519
Negroes, created by

masturbation, i. 304

Nehaha, i. 480
Neha-hau, i. 419 ; ii.

333
Neha-hra, i. 231, 232,

246 ; ii. 333
Nehata, i. 244
Nehbet sceptre, ii. 8
Nehebet sceptre, i, 162
Neheb-ka, ii. 333
Neheb-kau, i. 81, 220;

ii. 62
Neheb-kau (an assessor),

i. 419
Neheb-nefert, i. 419 ; ii.

333
Nehebu-kau, i. 455; ii.

63
Neheh, i. 371
Nehemauait, i. 427, 432
Nehemauit, i. 421 ; ii.

92
Neheru, ii. 38
Nehes, ii. 322
Nehesiu, ii. 333
Nehesu, i. 304
Nehet, Hathor of, i. 434
Nehet-rest, i. 516
Nehi, i. 347 ; ii. 320
Nehr, i. 211
Neht, i. 81
Nehui, i. 258
Neith, i. 30, 32, 78, 92,

93, 95, 103, 161, 246,

450-465; ii. 220,

244, 269, 275; early

cult of, i. 31 ; and

crocodiles, i. 32 ; four

forms of, i. 252
Neith of Sais, i. 99
Neka, ii. 333
Nekau, i. 177, 520; ii.

330, 333
Nekheb, i. 92, 95, 97
Nekek-ur, ii. 333
Nekeuu, i. 246

Nekhben, i. 81
Nekhebet, Nekhebit, i.

24, 81, 92, 95, 97, 329,

431, 438 ff., 479, 483 ;

ii. 8, 25, 47, 48, 71,

104, 269, 333, 372
Nekhebet Fakit, i. 440
Nekhebet-Isis, i. 440
Nekhekh, i. 83 ; ii. 102
Nekhekh (star), i. 498
Nekhen, i. 84, 492, 497 ;

ii. 155, 333
Nekhen (an assessor), i.

419
Nekhen, Souls of, i. 107 ;

watchers of, i. 161
Nekhent, i. 439
Nekht (god), ii. 26
Nekht, ka of Ra, ii. 300
Nekht, Papyrus of,i. 335,

435
Nekht (scribe), ii. 69
Nekiu, ii. 302
Nem, ii. 333
Nemanoun (Nehemauit),

ii. 190
Nem-hra, ii. 333
Nemi, i. 196
Nemmes crown, ii. 8
Nemu, i. 521 ; ii. 333
Nen, ii. 1
Nenha, i. 180
Nentcha, i. 436 ; ii. 333
Nenu, i. 113, 286
Nenuerbasta, i. 184
Nenuit, i. 286
Nen-unser, ii. 333
Nenut, i. 113
Nenutu-hru, ii. 333
Neolithic Period in

Egypt, i. 8
Nepen, i. 211
Nepera, ii. 332
Nephismaoth, i. 280
Nephthomaoth, i. 280

414

INDEX

Nephthys,i.341,488;ii.
85, 106, 109, 129,
156, 186, 187, 254-
260

Nepmeh, i. 180
Nepr, i. 210, 211
Nepra, ii. 45, 151
Nepsiomaoth, i. 280
Ner, ii, 333
Nerau, i, 177 ; ii. 333
Nerau-ta, ii. 333
Neri, i. 177 ; ii. 333
Nert, i. 254
Nerta, i. 254
Nes-Amsu, i. 293, 325
Nesbet, ii. 302
Nesert, i. 81, 432, 454,

456, 515
Neshmet neb tcbetta, ii.

184
Nesht, i. 326
Nesi-Anisu, papyrus of,

i. 271
Nesi-Khensu, papyrus of,

ii. 13
Nesruekhef, i. 258
Nes-Min, i. 293
Nesru, ii. 310
Nesti-kkenti-Tuat, i. 244
Net, i. 78 ; ii. 19, 20,

26, 61, 62, 63, 184
Net, fisbing, ii. 120
Net, House of tbe, i. 405,

407
Net (Neitb),i. 450-465;

ii. 333
Net of tbe Four Winds,

i. 407
Net-Asar, i. 212
Net-hetep, i. 453, 454
Net-Ea, i. 207
Net-Menbit, i. 403
Netch-an, ii. 322
Netch-atef, i. 228
Netcb-baiu, ii. 317

Netcheb-ab-f, i. 436 ; ii.

246,334
Netcbeh-netcbeb, i. 494 ;

ii. 129, 334
Netcbefet, ii. 334
Netchern, ii. 334
Netcbemtcbenit, i. 161
Netebeses, i. 177
Netcbesti, ii. 320, 334
Netcb-pautti, i. 228
Netcbses, ii. 334
Netebti-ur, ii. 322
Neteqa-bra-kbesef-atu, i.

176 ; ii. 334
Neter, i. 41, 108
Neter, examples of mean-
ing of, i. 63, 72-74
Neter-bah, ii. 129
Neter-kkaita, i. 484
Neter-kbertet, i, 73; ii.

20
Neter-neteru, i. 242
Neter-ta, i. 443 ; ii. 7,

287
Netert, i. 41, 473
Netert (city), i. 450 ; ii.

128
Netert-en-khentet-Ea, i.

244
Netetthaab, i. 455
Netetthab, i. 81 ; ii. 63
Neteru, i. 41
Neteru ent Neter-kbent

ent amu Tuat, ii. 185
Neteru neterit amu Abtu,

ii. 185
Neteru, Qerti, ii. 185
Neteru semu Tuat, ii.

185
Neteru, tbe, i. 4
Neterui (nome), i. 97
Netbert, i. 341 ; ii. 317
Netbetb, i. 248
Netbmamaotb, i. 280
Neti, i. 81

Neti (Bati), ii. 333
Neti-bra-f-emma-mast - f,

ii. 334
Neti-sbe-f, ii. 334
Netit, ii. 334
Net-neb-ua-kbeper - autu,

i. 214
Netru, i. 250 ; ii. 213
Netuti, i. 342
Neunbeit, i. 89
Newman, Cardinal, i. 144
Ni, i. 258, 286, 289, 291
Nice, Council of, ii. 66
Nifu-ur, ii. 155
Nigbt of tbe Drop, ii. 47
Night-Sky, ii. 102, 105
Nike, ii. 187
Nile, i. 361, 362
Nile, tbe celestial, i. 107,

174
Nile-god, ii. 40 ff.
Nile-goddesses, ii. 47
Nile, Inundation of, i.

435
Nile = Osiris, ii. 123
Nine Bows, ii. 356
Nine cbiefs, tbe, i. 182
Nine gods, tbe, i, 85 ff.,

182
Nine Ennutcbi, i. 188
Nineveh, i. 19 ; ii. 279
Ni-ni, i. 465
Nit, i. 30, 92, 110, 431,

443
Nit (not Neitb), i. 286
Nit-hetep, i. 31
Nit-tep-Ament, i. 211
No-Amon, ii. 12, 31
Nome gods, i. 95 ff.
Nome-perch, i. 28
Nome standards, i. 30
Nomes, number of, i. 96
Nomes of Egypt, i. 27
Nopsiter, i. 280
Nu, i. 78, 109,113,134,

INDEX

415

200, 257, 283, 284,
291, 309, 341, 367,

456 ; ii. 2, 14, 15, 25,

44, 317, 332; battle

of, i. 241 ; Eye of, i.

306 ; milk of, i. 331 ;

the aged, i. 511
Nu, Papyrus of, i. 357,

427; ii. 62, 102
Nubia, i. 274, 304, 483 ;

ii, 12, 17, 22, 40, 57,

92
Nubia, civilization of,

Egyptian origin, i. 14
Nubia, Lower, ii. 51 ;

upper, ii. 51
Nubia, tree worship in,

i. 17
Nubians, ii. 23
Nubit, ii. 35, 356
Nubit (goddess), ii. 36
Nubt, i. 80
Nubt (goddess), ii. 108
Nubt (Hathor), i. 437
Nubti, i. 468; ii. 250,

332
Nubti (Ombos), i. 492
Nudimmud, i. 289
Nun-shame, ii. 316
Nunut, ii. 302
Nut, i. 113, 120, 172,

200, 201, 257, 283,

284, 291, 338, 339,

341,367,369; ii. 2,

20, 62, 100-112, 184,

317, 332
Nut, a Lake, i. 222
Nut, five children of, ii.

109
Nut, Sycamore of, ii. 107
Nut-en-bak, i. 98
Nut-ent-Hap, i. 99
Nut-Hathor, ii. 357
Nut-Ta-Sebeq-hra, i. 241
Nuth, i. 258

Oases, ii. 22, 251
Oasis, the Great, i. 464 ;

ii. 22
Oasis, Minor, ii. 22
Oasis of Kharga, i. 113
Oasites, two nomes of, i.

96
Obelisk-god, i. 348
Obelisk, House of, ii. 66,

97
Ogdoad, i. 404
Oia, i. 280

Oil in heaven, ii. 118
Oimenephtah, i. 178
Oimenepthah, i. 304
Olive tree, i. 165 ; ii.

62
Olive tree speaks, i. 19
Olympus, ii. 62
Ombites, i. 96
Ombos, i. 431, 468, 492 ;

ii. 35, 356
On, i. 100, 328; ii.

148
One=Amen-Ea, ii. 9, 10,

11
One Alone, i. 132
One, name of Neith, i,

458
Oneness of gods, i. 131 ff.
Onion, worship of, i. 2
Onuphis, ii. 357
Onuphites, i. 96
Onuphris, ii. 352
Oouskhous, i. 281
Ophannim, i. 7
Opsither, i. 280
Orion, i. 39, 41, 88; ii.

215, 249
Orthus, ii. 361
Orus, ii. 187, 192, 193
Oryges, i. 190
Osiris, i. 103, 171; ii.

16, 85, 109, 113 ff. ;

Amulets, ii. 126; and

his Cycle, i. 77; as a
Water- god, ii. 122,
123; as God, i. 121;
as god of the dead, i.
150 ; as the god of the
Kesurrection, ii. 139
ff. ; Eye of Ea, i. 236 ;
Four earthly forms of,
i. 230 ; Four souls of,
i. 232 ; Four tombs of,
i. 232; head of, ii. 118;
his nine forms, i. 214 ;
his sixteen members,
ii. 127; history of, ii.
124 ff. ; history of, by
Plutarch, ii. 187 ff. ;
hymn to, 148 ff ; hymn
to, hieroglyphic text of,
ii. 162 ff ; Hymns to,
from Book of the Dead,
ii. 153 ; Khenti-Amen-
ti, ii. 118; names of, ii.
176 ff. ; scenes of his
burial and resurrection,
ii. 131-138; shrines of,
ii. 127 ; soul of, ii. 65,
159 ; soul of in an ox,
ii. 348 ; the Man-god,
i. 13; theTuat,i. 203;
Un-nefer, ii. 136, 153,
155, 352

Osiris - Bast - Heru-Heke-
nu, i. 450

Osiris = Christ, ii. 220,
221

Osiris = Pluto, ii. 199

Osiris = Water, ii. 98

Osiris = Yesterday, i. 487

Osiris-Aah, i. 414

Osiris -An - JBast - Temt-
Ari-hes, i. 450

Osiris-Apis, ii. 47, 195-
201, 349

Osiris-Isis-Horus, i. 114,
240

416

INDEX

Osiris-Ra, i. 334
Osiris-Ra in Tattu, i.

148
Osiris-Seker, i. 218, 417
Osiris-Tet, ii. 131
Ostrich feather, i. 416
Ouare, ii. 308
Ouestre-Bikoti, ii. 305
Oxyrhynchites, i. 96 ; ii.

382
Oxyrhynchus fish,ii. 192,

382
Oxyrynchus, i. 98, 432

Pa-ait, i. 468
Pa-atemt, i. 353
Pa-Bar, ii. 281
Pa-Bast, i. 444
Pa-bil-sag, ii. 316
Pachons, ii. 248
Pagoure, i. 280
Pai, i. 203
Paireqa, ii. 283
Pa-khen-Arnent, ii. 31
Pa-khen-en-Arnen, i. 100
Pa-kkent, ii. 356
Pakheth, ii. 362
Pakht, i. 517, 518
Pakhth, i. 432
Palace of Shu, ii. 93
Palaces, the 7 of Ge-
henna, i. 274
Palaeolithic Period in
Egypt, i. 8^

Palaestinus, ii. 191

Palestine, i. 142, 276;
ii. 4, 83

Palette, i. 411, 427

Palettes (shields), i. 25

Pallas, i. 458

Pa-mer, ii, 57

Pa-mertet, i. 515

Pamyles, ii. 186

Pamylia, ii. 186

Pan, ii. 353

Pa-nemma-nernma, i. 519
Panic Terrors, ii. 188
P-ankki, i. 246
Panopolis, i. 97, 431,

470 ; ii. 22, 188
Panopolites, i. 96
Pans, ii. 188
Paophi, ii. 252
Pa-paut-netera, ii. 128
Pa-penat, i. 513
Papyrus plant, ii. 125
Papyrus Swamps, ii. 190,

206
Pa-Qerhet, i. 353
Par, ii. 19, 20
Paradise, Egyptian, i.

165, 166
Parehaqa-kheperu, i. 518 ;

ii. 329
Par-neferu-en-neb-set, ii.

301
Pa-Sebek, ii. 357
Pasemis, i. 437
Pashakasa, i. 518; ii, 329
Pasht, i. 517
Pa-Shu, ii. 299
Pastophori, ii. 217
Pa-sui, ii. 206
Pa-Tern, i. 432
Pa-Thuhen, ii. 127
Paiini, ii. 252
Pausanias, quoted, ii.

218
Paut, meaning of, i. 89
Paut of earth, i. 91
Paut of gods, the Great,

i. 86
Paut of gods, the Little,

i. 86
Paut of heaven, i. 91
Paut of Heliopolis, ii.

85
Paut of Horus, i. 86
Paut of ten gods, i. 87

Paut of eleven gods, i.

88
Paut of twelve gods, i.

88
Paut of the Tuat, i. 91
Pauti of gods, i. 87
Pe, i. 84, 410, 492, 497 ;

ii. 25, 107, 117
Pe, Souls of, i. 107
Pe, Watchers of, i. 161
Peace, Field of, ii. 118
Pehreri, ii. 329
Pehu, ii. 156
Pehui, ii. 304
Pekh, i. 517
Pekhat, i. 518 ; ii. 329
Pekhet, i. 517
Pekheth, i. 517
Pekhit, i. 517
Pekht (city), i. 517
Pelusium, ii. 128
Pelusius, ii. 191
Pent, i. 80
Penter, i. 200
Penti, ii. 329
Pepi I., i. 72, 77, 297,

445
Pepi II., i. 77, 445
Per-aa, i. 242
Per-ab, i. 401
Per-aha, i. 481
Per-Asar, i. 99, 103
Per-Asar- neb -Tettu, ii.

122
Per-Atem, i. 99
Per-ba-neb-Tattu, i. 100
Per-Bast, i. 100, 444
Per-em-hru, i. 174
Per-em-khet-khet, ii. 129
Perer-amu-pet, i. 51
Pergamos, Church of, i.

301
Per-Heru-nubt, i. 470
Perit, i. 244
Periu, i. 200

INDEX

417

Per-Kheniennu, i. 421
Per-khet, ii, 65
Per-Khut, i. 496
Per-Matchet, i. 98
Per-Menat, i. 443
Per-mert, ii. 255
Per-mest-en-Nut, ii. 103
Per-netchem, i. 492
Per - net - mut - kheper -

hetch, i. 452
Per-netch - Shu - ma-Nut,

ii. 103
Per-Nubt, ii. 108
Per-Nut, ii. 103
Per-Pakht, ii. 213
Per-Ra, i. 452
Per-rerehu, i. 480
Persea Tree, ii. 61, 371
Persephone, ii. 217
Per-Sept, i. 499
Per-sui, i. 488
Per-Tehuti, i. 100
Per-Tehuti-ap-rehuh, i.

421
Per-Tem, i. 452
Per-tennu, i. 433
Per-Uatchet, i. 24, 92, 93,

95,100,433,438,439;

ii. 56, 117, 376, 442

ff.
Pert, Festival of, ii. 129 ;

season of, ii. 161
Pesek-Re, ii. 329
Pesetchet, i. 80
Pesh-hetep-f. ii. 301
Pesi, i. 256
Peskheti, ii. 329
Pestet, i. 250
Pesthi, i. 246
Pestu, i. 250 ; ii. 329
Pesuo, ii. 306
Pet-Annu, ii. Ill
Petchatcha, i. 492
Pe-tep, i. 441; ii. 121,

211

ii — e e

Petet, i. 488; ii. 206,

207
Peti, ii. 329
Petra, i. 252 ; 329
Peukher, i. 281
Phagrorius fish, ii. 382
Phagrus, ii. 382
Phagrus fish, ii. 192
Phallephoria, ii, 186
Phallus = Hap, i. 110
Phallus of Osiris, i. 496 ;

ii. 65, 128, 193, 382
Pharaoh, i. 242, 361
Pharbaethites, i. 96
Phaturites, i. 96
Philae, i. 473, 523, 525 ;

ii. 43, 45, 50, 57, 289
Philip, St., i. 280
Philostratus, ii. 96
Phoenicia, ii. 124
Phoenix, ii. 96, 371
Phoutet, ii. 304
Phthemphu, i. 96
$u\afCTi]piov, i. 234
$v<ri<;, i. 68
Phylarchus, ii. 200
Physa fish, ii. 382
Piankhi, i. 331
Pibeseth, i. 444
Pierret, M. P., i. 66, 68,

140, 204, 459
Pietschmann, i. 415
Pig, i. 190 ; ii. 368 ; the

black, i. 496, 497
Pi-hahiroth, i. 353
Pillars of heaven, i. 210
Pillars of Shu, i. 467
Pillars of the sky, i. 157
Pilulariae, ii. 380
Pindar, ii. 353
Pi-neter-tuau, ii. 303
Pistis Sophia, i. 266 ff. ;

ed. Schwartze quoted,

i. 279
Pi-tchepet, i. 442

Pi-tep, i. 442
Pithom, i. 99, 353, 432
Planets, gods of, ii. 302
Plato, i. 332, 407
Pleyte,Dr.,i.360;ii.91;

quoted, i. 99
Pliny, i. 96, 441, 444 ; ii.

96, 347, 370, 372;

quoted, i. 62
Plutarch, i. 150, 353, 422,

448, 458, 459, 467,

489, 493 ; ii. 58, 123,

126, 147, 241, 248,

349,358,361,368,370,

373, 375, 382; his

history of Osiris and

Isis, ii. 186
Pluto, ii. 199 ; ii. 217,

253
P-neb-taui, i. 468
Pneuma, i. 285
Polytheism, i. 137
Pompeii, ii. 218
Pomponius Mela, ii. 96
Pontus, ii. 197, 198
Porphyry, i. 356; quoted,

i. 62
Power of Powers, i. 40
Power, primeval, i. 288 I
Powers (angels), i. 6
Precepts of Ptah-hetep,

i. 122
Precepts of Kaqemna,ii.

123
Precepts of Khensu-hetep,

i. 127
Priapeia, ii. 186
Priapus, ii. 353
Principalities, i. 6
Prisse d' Avenues, i. 122
Prisse Papyrus, i. 122,

124
Proclus, i. 459
Prophets, the, i. 5
Proserpine, ii. 199, 218

418

INDEX

Prosopis, i, 432 ; ii. 357
Prosopites, i. 96
Proto-Semites, i. 8
Providence, Divine, i.

125
Psammetichus I., ii. 350,

351
Pselket, i. 401
P-she-hert, ii. 213
Psino ther, i. 280
Ptah,i. 78, 218, 500 ff.;

ii. 7, 30, 35, 53, 66,

329; hook of, i. 502;

of Memphis, i. 99 ; of

the Beautiful Face, i.

125 ; second life of, ii.

350; the second, ii. 196
Ptah-aneb-res-f, ii. 293,

330
Ptah Asar, i. 502
Ptah Hapi, i. 146, 502,

503*
Ptah-hetep, i. 122, 125,

126, 138
Ptah-neb-ankh, i. 500
Ptah-Nu, i. 502, 503
Ptah-Seker, i. 502; ii.

330
Ptah-Seker- Asar, i. 502,

503, 523; ii. 134,

269
Ptah-Seker-Tem, i. 502;

ii. 154
Ptah-Sekhet-Ienihetep, i,

ii4

Ptah- Sekhet-Nefer-Tem,

i. 450, 512
Ptah-Sekri, ii. 131
Ptah-Tanen, i. 489,502;

503 ; ii. 52, 66, 330
Ptah-Tenen, hymn to, i,

508-512
Ptah-Tettet sheps ast Ea,

ii. 183
Ptenethu, i. 96

Ptenetu, i. 441
Ptolemai's, i. 432
Ptolemies, the, i. 26
Ptolemy Alexander, ii,

24
Ptolemy II., i. 332; ii.

354
Ptolemy IV., i. 523
Ptolemy V. i. 523
Ptolemy Lagus, ii. 348
Ptolemy Philadelphus, ii.

289
Ptolemy Soter, ii. 197,

199
Ptolemy, the Geographer,

ii. 31
Punt, ii. 6, 7, 65, 287,

288
Purgatory, i. 171, 261,

265
Puteoli, ii. 218
Pythagoras, ii. 351
Pythagoreans, ii. 252
Python, i. 11

Qa (god), ii. 42
Qa-Ba, i. 345 ; ii. 320
Qah, i. 492
Qa-ha-hetep, ii. 342
Qa-hra, ii. 343
Qahu, ii. 343
Qaqa of Khemennu, i. 332
Qarth-Anthu, ii. 278
Qeb, ii. 292

Qebh = Khnemu, ii. 50
Qebhet, ii. 51
Qebhsennuf, i. 83, 198,

456, 491, 492 ;ii. 129,

145, 184, 343
Qebhsennuf = West, i.

158
Qebhu, i. 429
Qebhu, eighteen gods of,

i. 86

Qebti, i. 97

Qebui (N. wind), ii. 295
Qeften, ii. 268
Qemamu, ii. 343
Qemhusu, ii. 343
Qemqem, i. 469
Qem-baius, i. 473
Qereret, ii. 148
Qerert, i. 149
Qererti, i. 342 ; ii. 320
Qer-Hiipi, ii. 44
Qerhet, i. 353
Qerneru, i. 326
Qersu, ii. 106
Qerti, ii. 53, 148, 343
Qerti (an assessor), i,

419
Qerti, the, ii. 43
Qesqeset, i. 467 ; ii. 108
Qesem, i. 100
Qeset, i. 161
Qesi, i. 98
Qet, ii. 294, 307
Qetesh, ii. 276, 279, 280,

284
Qetet, ii. 129
Qetetbu, ii. 343
Qettu, i. 326
Qetu, i. 519 ; ii. 343

KA,i,34,78,146,322ff.;
ii, 334 ; and his cycle,
i. 77 ; and the destruc-
tion of men, ii. 94 ;
birth of, i. 462 ; boat of,
ii. 210 ; daily birth of,
i. 204 ; darts of, i. 85 ;
eyes of, i. 363 ; life of,
ii. 64 ; mutilation of,
ii. 100 ; myths of, i.
359 ff. ; religion of, i.
332 ff.; soul of, i. 149
ii. 64; the Aged, i.
506 ; the Babe, i. 506 ;

INDEX

419

the fourteen doubles of,

ii. 300 ; the seven

souls of, ii. 300 ; the

Seventy-five Praises of,

i. 339-348
Ea and Amen, i. 105
EaandApep,i.484,489;

fight of, i. 405
Ea = Fire, ii. 98
Ka and Horus hold the

ladder, i. 167
Ea, and Isis, Legend of,

i. 360 ff.
Ea and Isis, Legend of,

Egyptian Text, i. 372-

387 ; myth of, i. 352
Ea-Asar, ii.' 334
Ea-Atem, i. 101
Ea-Ateni, ii. 317
Ea-er-neheh, i. 437; ii.

26,334
Ea-Harmachis, ii. 69
Ea-Heru, i. 220
Ea-Heru-khuti, i. 148,

178; ii. 334
Ea-Menthu, ii. 27
Ea-neferu, Queen, ii. 38
Ea of Annu, i. 100
Ea-Osiris, i. 334, 148
Ea-Tem, i. 92, 104, 105,

131, 133, 148, 282,

330, 350, 352 ; ii. 61,

85, 86, 90, 115, 334
Ea-Tem-Khepera, i. 282
Ea-Temu, i. 335
Ea-Temu-Khepera-Heru-

khuti, ii. 361
Ea, worship, i. 328
Eahabh, i. 278
Eain, i. 414
Eameses II., i. 142 ; ii.

27, 38, 278, 350, 362 ;

serekh of, i. 26
Eameses III., i. 160, 331,

512 ; ii. 12, 37, 363

Eameses IV., i. 348, 364
Eamessids, ii. 12
Eam-god, ii. 203
Earn of four faces, ii. 65
Earn of Mendes, i. 27 ;

ii. 286, 351 ; four souls

of, i. 496
Earn of Tattu, i. 103
Earn = Ea, i. 342
Earns' heads, the four,

ii. 51
Eaqetit, ii. 198
Eashshaf, ii. 283
Eat, i. 88, 90, 446, 458
Eat, counterpart of Ea,

i. 287, 328
Eat-tauit, i. 328,431,469
Eau, i. 246
Ee-au, i. 492 ; ii. 261
Ee-a-nefer, ii. 213
Ee-henenet, ii, 335
Ee-hent, ii. 335
Eed Crown, i. 39, 53, 54
Eedesiyeh, ii. 281
Eed Horus, ii. 303
Eed Land, i. 304
Eed Sea and Nile Canal,

i. 353
Eed-souls, i. 203
Eehehui, i. 405
Eehesaui, i. 515
Eeliesu, i. 433
Eehti, ii. 335
Eehu, i. 443 ; ii. 335
Eehui, i. 421, 475; ii.

335
Eehui (city), i. 401
Ee-Iukasa, ii. 334
Eekeh netches, ii. 293
Eekeh ur, ii. 293
Eekes, i. 325 ; ii. 335
Eekh, i. 252
Eekhasua, ii. 283
Eekhi, i. 343 ; ii. 320
Kekhit, i. 159, 256

Eekht, i. 514
Eekhti, i. 410
Eekhti goddesses, i. 462
Eekhti - merti-neb- Maati,

ii. 335
Eem, i. 303
Eemenaare, ii. 308
Eemen-ileru-an-Sah, ii.

308
Eemen-kher-Sah, ii. 308
Eemi, i. 303, '341; ii.

317, 334
Eem-neteru, i. 240
Eemrem, ii. 184, 334
Ee-nefert, ii. 255
Ee-qerert-apt-kkat, i, 250
Ee-Ea, ii. 334
Ee-Sekhait, ii. 184, 334
Ee-stau,i. 216,352,410;

ii.60; Chief of, ii. 116
Ee-ur, i. 492
Eenenet, i. 426 ; ii. 144,

335, 362
Eenenet (Isis), ii. 216
Eenen-sebu, i. 198
Eenenut, i. 81
Eenniu, i. 201
Eennutet, ii. 293, 335
Eenouf, P. le Page, i. 66
Eenpet (Isis), ii. 213
Eenpit, i. 432 ; goddess

of, ii. 55
Eenpti, i. 211
Eepit, i. 432
Eeqetit, i. 492
Eeqi, ii. 335
Eerei, ii. 21
Eerek, ii. 245, 335
Eeret, ii. 209, 249, 289,

312
Eeri, i. 203
Eert, ii. 359
Eerti, i. 419 ; ii. 335
Eertu, ii. 359
Eertu-nifu, ii. 335

420

INDEX

Res-ab, i. 176 ; ii. 335
Res-hra, i. 176 ; ii. 335

Resenet, i. 452, 464

Reshef, ii. 283

Reshpu, ii. 280, 282

Rest-f, i. 254

Resurrection, ii. 381 ;
of the body, i. 357;
of Osiris, ii. 137,138;
triune god of, i. 508

Reta, i. 250

RetJi-hen-er-reqau, ii. 335

Reta-nifu, ii. 335

Reta-sebanqa, ii. 335

Retasashaka, ii. 335

Rethenu, i. 198

Rethma, i. 492

Revillout, i. 458

Rhampsinitus, ii. 366

Rhea, i. 467; ii. 124, 187

Romans, i. 68

Rosellini, i. 60

Rossi, i. 360

Royal Library at Nine-
veh, i. 18

Rulers (angels), i. 6

Rurutha, i. 81

Rut-en-Ast, ii. 334

Ruthennu, ii. 279

Rut-tetet, i. 329

Rutu-neb-rekhit, ii. 334

Rutu-nu-Tem, ii. 334

Sa, i. 107, 180, 203, 206,

215
Sa (Ape), ii. 292
Sa (city), i. 515
Sa (god), ii. 89
Sa, ka of Ra, ii. 300
Saa, i. 82; ii. 296
Saa-Amenti-Ra, ii. 298
Saaba, i. 469
Saatet-ta, i. 326
Saau-ur, ii. 298, 339

Saa-set, i. 180
Sa-abu-tckar-khat, i. 420
Sa-Akeb, i. 242
Sa-Amenti-Ra, ii. 339
Sabaoth, i. 280
Sabes, i. 176 ; ii. 339
Saft al-Henna, i. 498
Sah, ii. 249, 306
Sari (city), i. 515
Sah (Orion), i. 41, 83;

ii. 339
Sahal, ii. 52, 56, 57, 58
Sahel, ii. 43
Sah-en-mut-f, ii. 339
Sah-heq, ii. 129
Sain, i. 39, 40, 54, 164
Sahu of Maat, i. 443
Sahura, i. 329
Sais, i. 30, 31, 92, 95, 99,

101, 250, 252, 451;

ii. 20, 22, 275, 357 ;

festivals of, i. 452 ; of

the South, i. 452
Sait, i. 256
Sa'ites, i. 96
Saiut, ii. 261
Saiut (Lycopolis), i. 98
Sak, i. 59, 60
Sakhabu, i. 329
Sakkara, i. 23, 41, 78,

125
Samait, ii. 339
Sam-Behutet (noine), i.

100
Sam-taui-p-khart, i, 469
Samti, i. 177
San, i. 516
Sanchoniatho, i, 35
Sandals, i. 165 ; ii. 118 ;

the divine, ii. 206
Sankhonyathan, i, 35
Saosis (Iusaaset), ii. 190
Saaxris, i, 354
Sa-pa-nemma, ii. 339
Saphon, ii. 249

Sapi, i. 30, 452, 464
Sap-meh (nome), i, 99
Sapi-meht, i. 452
Sapi-res (nome), i. 99
Sapt-khennu, ii. 305
Saqenaqat, i. 519 ; ii. 339
Sar (Osiris), i. 200
Sar, temple of, ii. 25
Sarapis, i. 26 ; ii. 199
Sarapis, daughter of Her-
cules, ii. 200
Sarbut al-Khadem, ii. 290
Sarei, ii. 200
Saresu, ii. 283
Sarsarsartou, i. 280
Sarset, ii. 300
Sasaqet, ii. 307
Sasasert, ii, 306
Sashsa, i. 82
Sata, a serpent-god, ii.

377
Satet, i. 431; ii. 50,

55$.
Sathet, i. 82
Sati, i. 286 ; ii. 55 ff.
Sati-arut, ii. 302
Sati (Isis), ii. 57, 216
Saturn, ii. 302, 303
Satyrs, ii. 188, 353
Sau, ii. 302, 339
Sau (Apep), i. 326
Saut, i. 30, 451
Saut (Sais), i. 99
Sbat-uatitha, ii. 303
Scales, ii. 142
Scales, the Great, i. 9, 20
Scandinavia, i. 64
Scarab, i. 355
Scarabaei, eaten, i. 17
Scarabaeus, the, ii. 379
Scarabaeidae, ii. 379
Scarab of Hetepet, i. 85
Schedia, ii. 127
Scorpio, ii. 188
Scorpion, ii. 373, 377

INDEX

421

Scorpions of Isis, i. 487
Scorpion stings Horus,

i. 488
Scorpions, the Seven of

Isis, ii. 206, 207, 377
Sea of Mertet, i. 480
Seat of Shu, ii. 93
Seb, i. 34, 82, 85, 86,

198, 341, 369, 489,

496, 504; ii. 25, 34,

94 ff., 149, 291, 317
Seb and Nut, embrace of,

ii. 105
Seb = Earth, ii. 98
Seb, erpa of the gods, i.

109
Seb, soul of, ii. 65
Seba,i.l49,352;ii. 149,

339
Seba-ent-Seba, i. 326
Sebak gods, i. 371
Sebakksen, ii. 129
Sebau,i.324;ii.79,155,

340
Sebau fiends, i. 410;

ii. 8
Sebek, i. 78, 79, 95, 98,

114, 303 ; ii. 303, 340,

354
Sebek, four-fold character
? of, ii. 355, 356

Sebek, son of Neith, i. 32
Sebekhti, i. 202
Sebek (Mercury), ii. 303
Sebek of Sapi-Res, i.

99
Sebek of the green feather,

i. 455
Sebek - Isis - Amen, i,

114
Sebek-Ra, i. 200, 464;

ii. 109
Sebek-Seb, ii. 357
Sebek-Temu-Hathor, ii.

356

Seben-hesq-kkaibit, i.

211
Sebennytes, i. 96
Sebennytus, i. 100, 115,

332
Sebeq, ii. 354
Sebeq-hra, i. 241
Seb erpat neteru, ii. 183
Sebi, i. 203
Seb-qenbeti, i. 211
Sebshes, ii. 310
Sebti, i. 433
Sebuit-nebt-uaa - khesfet-

sebau-eru-pert-f, i. 250
Sef, ii. 99

Sef (Yesterday), ii. 361
Sefekk-aabu,i.422,424,

425, 430
Sefer, i. 59, 60
Sef het-aabut, i. 432
Sefi - per - em - Hes - lira -

hapu-tchet-f, i. 519
Sefkket-aabut, i. 431
Seftit, i. 248
Sehepu, i. 82
Seher-Tut, ii. 300
Sehert/i. 515
Sehert-baiu-s, i. 241
Sehes, i. 206
Sehetch-kkatu, ii. 317
Sehith, i. 228
Sehut, i. 83
Sek, i. 433
Seker,i.82,506;ii.ll7,

153, 341
Seker, body of, i. 218,

220
Seker, Circle of, i. 220
Seker, god of the seventh

hour, ii. 301
Seker, Land of, i. 216,

217, 222
Seker, Litanies of, i.

434 ; ii. 259
Seker = Osiris, ii. 139

Seker Osiris of Mendes,

ii. 134
Seker Osiris, the sixteen

parts of, i. 127
Seker, symbols of, i. 222
Seker-Boat, i. 504, 505 ;

ii. 154
Sekhabsenfunen, i. 182
Sekhat-Heru, ii. 26
Sekhem, i. 101,132, 410;

ii. 148
Sekhem = Ainen-Ra, ii.

11
Sekhem, god, i. 425
Sekhem (city), i. 149,

425, 468, 492
Sekkem-em-ab-f, ii. 340
Sekhem em pet, ii. 264
Sekkem-kra, i. 326 ; ii.

317
Sekhem (Letopolis), ii.

262
Sekhem of heaven, ii. 157
Sekhem = Osiris, ii. 139
Sekhem, praises of, i.

339-348
Sekhem, son of Osiris, ii.

25
Sekhem taui, ii. 264
Sekhem-taui = Osiris, ii.

139
Sekhem, the, i. 163
Sekhem, the Great, i. 38,

39,40
Sekhem, the holy, i. 446
Sekhem-ur, ii. 340
Sekhemet (city), i. 468
Sekhemet-ren-s-em-abut-

s, ii. 341
Sekhemf, i. 82
Sekhemt, i. 99
Sekhemu, i. 38
Sekhemus, i. 216
Sekhen-Ba, i. 343; ii.

320

422

INDEX

Sekhen-ta-en-ur, i. 82
Sekhen-tuatui, i. 250
Sekhenu, i. 252, 259
Sekhen-ur, i. 177; ii.

341
Sekheper-khati, ii. 317
Sekker - at, i. 216 ; ii.

341
Sekher-remu, i. 178, 216 ;

ii. 341
Sekket, i. 82, 114, 126,

188, 248, 270, 304,

365, 366, 431, 432,

442,443,447,457,463,

514-518; ii. 31, 58,

66, 92, 95, 292, 293,

341, 362
Sekket-Aanre, i. 520
Sekket-Aar, ii. 120, 121
Sekhet-Aarer, i. 455 ;

ii. 63
Sekhet - Aarru, ii. 82,

120, 121
Sekhet-Aarru = lst Aat,

i. 177
Sekhet-Aarru, 21 pylons

of, i. 177
Sekhet- A am, i. 367 ; ii.

43,62
Sekhet-Bast, i. 514 ff.
Sekket-Bast-Ra, i. 518;

ii. 28, 29, 30
Sekhet-en-Peru, i. 212
Sekket - hetep, i. 164,

168 ; ii. 120
Sekket-hetepet, i. 103,

297; ii. 82
Sekhet-hetepu, i. 408
Sekket-hra-asht-aru, i,

176 ; ii. 341
Sekhet (Isis), ii. 216
Sekhet-metu, i. 244
Sekhet-Nut, i. 515
Sekhet of Thebes, i. 211
Sekket-Ra, i. 433

Sekket- Saneh emu, ii. 120
Sekhet- Sasa, i. 35
Sekhet-tcher, i. 110
Sekhiu, ii. 340
Sek-hra, ii. 341
Sekhti-hetep, ii. 341
Sekhtiu, i. 244
Seksek, ii. 341
Seksen, i. 82
Sektet Boat, i. 206, 331,
332, 335, 336, 337,
352, 506 ; ii. 11, 104,
105, 159
Selene, ii. 187
Self-production, i. 295
Selqet, i. 455 ; ii. 377
Semaahut, ii. 317
Sem (god), ii. 129
Sem, priest, i. 514
Sem-af, i. 259
Sem-Heru, i. 248
Sem-Nebt-het, i. 252
Sem-shet, i. 252
Semamti, i, 177
Semetu, i. 176
Semi, i. 198

Semit-hen-abt-uaa-s, i.
220 '

Semket Boat, i. 110, 323

Semsem, i. 252

Semsu, name of Ra, i.
346

Semt, ii. 302

Semtet, ii. 306

Semti, i. 191, 358, 506 ;
ii. 116, 117

Semu-heh, ii. 60, 340

Semu-taui, ii. 340

Senb-Kheperu, ii, 302

Senem, ka of Ra, ii.
300

Senemet, i. 429, 515

Senenahemthet, i, 23

Seni, i. 452, 463

Senit, i. 97, 439

Senket, i. 241
Senk-hra, i. 346 ; ii. 317
Senki, ii. 317
Senmet, i. 433
Senmut, i. 433 ; ii. 51
Senmut, Island of, ii. 43
Sennu, ii. 251
Senses, gods of, ii. 296,

297
Sent, ii. 129
Senti-Nefert, i. 99
Semi, ii. 255
Sep, i. 401 ; ii. 261, 291
Sepa, i. 494 ; ii. 340
Sepes, ii. 340
Sephon, ii. 249
Sephu-urt, i. 82
Sept, i. 25, 82, 107,166,

178, 200, 435, 436 ; ii.

53, 249
Sept (city), i. 443
Sept (god), i. 100, 446;

ii. 56, 340
Sept (nome of), i. 100,

432, 498
Sept, star, ii. 50, 215
Sept, symbol of, i. 499
Sept-hra, i. 228
Sept-Hat, i. 471
Sept (Isis), ii. 213
Sept, ka of Ra, ii. 300
Sept -mast- en -Rerti, ii,

340
Sept-mert-et, ii. 251
Sept-metu, i. 225
Sept - kheri - nehait - ami -

beq, ii. 340
Septet, i. 83 ; ii. 308
Septet-uauau, i. 182
Septet - uauau - setet - sen-

Ra, i. 182
Septit, i. 432, 499
Septu, i. 521 ; ii. 291
Seqebet, ii. 341
Seqet-hra, i. 176 ; ii. 341

INDEX

423

Ser, i. 230
Ser-aa, ii, 139
Seraa, ii. 320
Serapeum, i, 523
Serapeum, ii. 47, 127 ;

Egyptian name of, i.

513
Serapeum at Sakkara, ii.

195, 350
Serapeum of Het, ii. 256
Serapeum of Memphis, ii.

199
Seraphim, i. 6,7
Serapis, ii. 46, 195-201,

349
Serat-beqet, ii. 340
Seref-ur, i. 82
Serekh, the, i. 25 ; illus-
tration, i. 26
Serekhi, i. 419 ; ii. 340
Serem-taui, i. 326
Seres-hra, ii. 340
Serisa, ii. 312
Ser-kheru, i. 419 ; i

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